LIBRARY OF CONGRESS. 



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Jopyridit 



Chap. . Copyright No... 

Shelf_„...M4- 



UNITED STATES OF AMERICA. 



MODERN METHODS 
IN CHURCH WORK 



MODERN METHODS 

IN CHURCH WORK 

REV. GEORGE WHITEFIELD MEAD 

WITH AN INTRODUCTION 

BY 

REV. CHARLES L. THOMPSON, D.D. 

PRESIDENT OF THE OPEN AND INSTITUTIONAL CHURCH LEAGUE 
UNITED STATES OF AMERICA 



The contribution that this age is to make to Christian thought is 

that practical Christianity is Christianity" ^^m — m>^ 






NEW YORK Tlll^l'-'G' 

DODD, MEAD AND COMPANY * 



1897 



< 



Copyright, 1896, 
By Dodd, Mead and Company. 

All rights reserved. 



The Library 
OF Congress 

WASHINGTON 



mmbersitg Press: 
John Wilson and Son, Cambridge, U. S. A. 



IN CARISSIMAM MEMORIAM 

OF 

Mv. Jatjjer anti fHotfjer, 

WHOSE LIVES OF PRAYER, LOVE OF GOD, AND SERVICE TO MAN, 

HAVE BEEN LIFE'S RICHEST LEGACY AND AN ABIDING 

INSPIRATION IN THE WORK OF 

THE KINGDOM. 



PEEFACB. 



In the preparation of this work my thought has not 
been to magnify woeks above grace, but my theme 
has been limited largely to that which bears upon 
the former subject. Yet even in the review of this 
part of the work of the Church, in the light of the 
new movement, it must appear, I am sure, that the 
spiritual mission of the Church instead of being 
minimized is magnified, made supreme, and ex- 
tended even to the influence of all things through 
the dispensation of the Holy Spirit 

I wish to express my obligation to those ministers 
and Y. M. C. A. Secretaries and other Christian 
workers who have aided me with addresses and 
information relative to churches and denominations 
and to the many ministers who have favored me 
with documents and information relative to their 
Free Pew System, men's clubs, and other depart- 
ments of church work, the review of whose work, 
though not mentioned for want of space, has been 
an inspiration in the presentation of this work. 
To the pastors of churches whose names appear, 

V 



PREFACE. 

I am indebted for the information which has 
made possible the helpful mention of their church 
work. I only regret that it has been necessary so 
often to condense the reference to their work and 
methods employed. To the Eev. Walter Laidlaw, 
Ph.D., and the Rev. Winthrop Hageman, Ph.D., 
who kindly placed before me the manuscript copy 
of the report of the Sociological Canvass of the 
Fifteenth Assembly District, New York, I have to 
offer my special thanks. I would also make grate- 
ful acknowledgment of the helpful assistance of 
Mrs. Laura C. Dunlap, in matters of tabulation 
and the arrangement of certain material. It is 
with regret that I find myself unable to make 
such mention as I should like to make of the 
painstaking favors which I have received from 
Christian workers, and I can only make this 
general acknowledgment, and express my deep 
obligation. 

G. W. M. 

New York, 

December, 1896. 



VI 



CONTENTS. 



Chapter Page 

iNxrvODUCTioN xvii 

I. Cardinal Principles 1 

1. New era in church aud Christian work. 2. Influence 

of Christianity. 3. Distinguishing marks of the new 
era in church life and methods. 4. The Free, the 
Open, and the Institutional Churches illustrative of the 
new movement. 5. The principles: (1) Evangelism, 
(2) Consecration, (3) Ministration, (4) Adaptability, 
(5) Extension, (6) Organization. 6. The recovery of 
gospel teaching. 

II. The Free, the Open, and the Institutional 

Church 15 

1. Discussion of the name Free. a. Does not give com- 
prehensive view of the work, b. Misleading in con- 
veying the idea of free pews only. c. Misleading as 
suggesting no financial obligation. 2. Discussion of 
the name Institutional, a. Cumbersome, b. Suggests 
undue emphasis on organization, c. Eliminates the per- 
sonal idea. d. Awakens prejudice and necessitates 
explanation, e. Stands for the opposite of what it sug- 
gests. 3. Discussion of the name Open. a. Lays stress 
on the spirit of the church, h. Expresses figuratively 
the true idea. c. Calls attention to the importance of 
daily church opening, d. Some characteristics of the 
Open Church. 4. Summary, — no one name entirely 
satisfactory. This not a misfortune. 

III. The Church-Members, — Where are they? — 

what are they ? 22 

1. The church should be concerted in work. 2, Knowl- 
edge of members necessary. 3. Church rolls and rec- 
ords. 4. Card catalogue explained. 5. Communion 
cards. 6. Annual roll-call. 7. Visiting staff, different 
plans in several churches. 8. Teachers' reports. 
\\\ 



CONTENTS. 

Chapter Pagb 

IV. Reaching People outside the Church . . 29 

1. Need of knowledge of people about the church. 2. 
Means of getting such knowledge. I. House-to-house 
canvass, a. Facts to be secured, h. How inaugurated. 
c. Records and directions, d. Disposition of the results 
of the canvass, e. Remarks. 11. House-to-house visi- 
tation, a. Some methods of. h. Results of, in differ- 
enjt places, c. Means of engaging the personal interest 
of church-members. 3. Sociological canvass in the City 
of New York. 4. Value of such canvass. 

V. Personal Work 40 

1. Need for. 2. List of non-church-members. 3. Statis- 
tics of growth of churches, a. Average cost of converts 
in leading denominations in the United States. 6. 
Average number of converts to a church, c. Average 
number of church-members to a convert, d. The num- 
ber of churches reporting no converts after a whole 
year's work. 4. Workers' training-class. 5. Win One 
Circles. 6. Workers' Handbook. 7. Enlistment card. 

8. Silent evangelism. 9. Evangelistic Sunday-school 
work. 

VI. Reaching Strangers at the Services . . 58 

1. Number of strangers. 2. Need of welcome. 3. Pas- 
tor's welcome. 4. Officers' welcome. 5. Pew cards. 

6. Letters and calls to follow signatures to pew cards. 

7. Pulpit reception. 8. Reception in rear of church. 

9. Reception committee. 10. Vestibule committee. 

VII. Ushers' Association 68 

L Importance of the usher. 2. Importance of ushers' 
associations. 3. Plan of the Ushers' Association of 
Grace Baptist Church and of the HoUond Memorial 
Church, Philadelphia 4- Testimony as to value. 

Vm. The Choir 71 

1. Different kinds of church music. 2. Some choirs in 
different churches. 3. Character of church musicians. 
4. Prayer for the choir. 

viii 



CONTENTS. 
Chaptee Page 

IX. The Men's Sunday-Evenixg Club .... 76 

1. The problem of using and interesting the men of the 
church. 2. The Men's Sunday-Evening Club solves 
that problem. 3. Model constitution. 4. Elements of 
strength in the Club. a. Stands for a definite object. 
h. Equalization of labor and responsibility, c. Develops 
the feeling of fraternity, d. Emphasizes the social side. 
6. Work in the Sunday-evening services. 6. Organi- 
zation of. 7. Results of. 8. Extracts from testimonials. 

X. The Sunday-Evening Service 91 

1. Failure of. 2. Some variations in. a. Musical ser- 
vice, h. Liturgical service, c. Brookfield service, d. 
Special night service, e. Special series of sermons. 
/. Illustrated service, [a) Object, {h) Pictures, (c) 
Stereopticon views, g. Special features, (a) The Sun- 
day-evening service in Rochester, N. Y. (h) The Prel- 
ude, (c) Sunday-evening service in Dr. Chapman's 
Church, Philadelphia. 

XL The After Meeting 104 

L Value of. 2. Successful features, a. Held in adjoin- 
ing room. h. Invitation to. c. Music. 3. Different 
kinds of, and hints for conducting, a. General partici- 
patiori. h. Spiritual quickening of Christians, c. Ap- 
peal to the unconverted, d. Formal people, e. Char- 
acter of leader, f. Close on time. 4. Intermitting the 
after meeting. 

XII. The Pleasant Sunday Afternoon . . . Ill 

1. Leisure hour of working-men. 2. How conducted in 
England, a. Programmes. 6. Music, c. Leader, d. 
Committees, e. Prizes. 3. Salient features of. 4. Prin- 
ciples of. 5. Movement in this country. 

XIII. Young People's Societies 118 

L Importance of. 2. Future work of. 3. The three 
principal Young People's Societies. 4. Committees of 
the Young People's Society of Christian Endeavor. 5. 
Departments of the Epworth League and the Baptist 
Young People's Union. 6. Reading-Circles of the 
ix 



CONTEITTS. 

Chapter Page 

Epworth League. 7. Christian-culture courses in the 
Baptist Young People's Union. 8. Work of the Young 
People's Society of Christian Endeavor. 9. Dr. Clark's 
" Ways and Means." 

XIV. The Prayer Meeting 122 

1. A much-discussed subject. 2. Welcome for new ideas. 
3. Plans of different pastors to secure attendance and 
participation. 4. The family idea of. 5. Special points. 
a. Music, b. Topics, c. Missionary concerts, d. Shall 
women take part ? e Leader. 6. Social gathering at 
the close. 7. Concluding remarks, a. Commenciug on 
time. b. Preparation of the leader, c Plainness of 
dress. 

XV. The Cottage Prayer Meeting ..... 130 

L Reasons for holding such meetings. 2. A cottage 
prayer meeting in New York. Results of. 3. How 
carried on. 4. The plan of the churches of Oberlin, O. 

5. A return to the ways of the early Church. 

XVT. Open-Air Preaching 133 

1. Early examples of. 2. Work in England. 3. Work in 
this country. 4. Tent meetings. 5. Gospel wagons. 

6. Gospel push-carts. 7. Work of this kind by the 
country church. 

XVII. Chapels and Missions 138 

1. Need for. 2. Religious services of. a. Speakers, b. 
Methods of conducting, c. Enrolment cards. 3. Ex- 
penses of. a. Lay speakers, b. Officers of the home 
church, c. Societies. 4. The Buffalo plan. 5. Must 
make use of lay workers. 

XVIII. Country Evangelization 147 

L Value of the institutions of the country. 2. Need of 
Christian work in the country. 3. " Stations." a. Out- 
line of work. b. How organized. 4. Home department 
of the Sunday-school. 5. How begin the work of 
country evangelization, a. Revival meetings, b. Or- 
ganization of stations, c. House-to-house canvass. 6. 
The missionary spirit a condition of spiritual blessing 
X 



CONTENTS. 

Chapter Page 

XIX. Men's Clubs . 154 

I. Comprehensive society. 1. Need of. 2. Westminster 
Club of Buffalo, N. Y. a. Plan of. h. Results. 3. 
Men's Society of the Church of the Covenant, Wash- 
ington, D. C. II. Laboring-men's clubs. 1. Need for. 

2. Examples of, and features of. 3. The Christian In- 
dustrial League. 

XX. Reaching and Holding Young Men . . . 162 

1. Increasing interest of young men in church work. 2. 
Means of reaching them. I. Brotlierhood of St. Andrew. 
a. Organization, b. Work. II. Brotherhood of An- 
drew and Philip, a. Committees, h. Work. III. Ailing 
Class, a. Duties of officers, h. Work of class, c. Mr. 
Wanaraaker's record plan. d. Other like classes. IV. 
Young men's clubs, a. Need of. b. How to conduct. 
V. Annual Suppers. 

XXL Athletics 177 

L Interest in. 2. Value of. 3. Purifying effects of Chris- 
tianity on athletics. 4. Need for physical improvement. 
5. Gymnastics. 6. Athletics as an amusement. 7. Bi- 
cycle-riding a source of Sabbath-breaking. 8, The 
opportunity of the Church. 

XXII. Church Libraries, Reading-Rooms, Lit- 

erary Societies, and Entertainment 
Courses 184 

XXIII. Teaching by Means of Classes . . . 194 

L Need of. 2. Way to be undertaken by the church. 

3. How carried on. a. Educational classes, b. Night 
schools, c. Colleges under the charge of the church. 

4. Winter-night college, a. How inaugurated, b. How 
conducted. 5. The church in relation to culture. 

XXIV. Women's Work 200 

1. Value of. 2. Branches of. 3. Some examples of com- 
prehensive women's societies. 4. Missionary societies. 

5. Aid societies. 6. A model Women's Society. 7. The 
Helping Hand. 8. Work in country churches. Mrs. 
Frost's work in Berea, Ky. 9. Self-denial the basis of 
women's work. 

xi 



CONTENTS. 
Chapter P^ob 

XXy. Work with Girls and Young Women . 207 
1. Work of Eev. F. B. Meyer, B. A., London, with young 
women. 2 Young Women's Aid Society. 3. Young 
Women's Missionary Societies. 4. Fresh-air work by 
young women. 5. Some societies of young women. 
a. Young Women's TempeTrance Union, b. Daughters 
of the King. c. King's Daughters and Sons, (a) The 
work of the different circles. 

XXVI. The Social Problem of the Church . 216 
1. Mary and Martha League, a. Necessity for such a 
society, b. Constitution of. c. Work of its committees. 
d. Monthly meeting, e. Special features of. /. The 
president of. 2. Church socials, a. How to make attrac- 
tive, b. Some special forms of. 3. The " Shawmut 
Church Evenings at Home," plan of. 4. The real value 
of social life. 

XXVIL The Children of the Church .... 226 

1. Great importance of education of the youth. 2, Agen- 
cies for working with children, a. The Sunday-school 
special days. b. Sermons to children, outlines of sermons. 
c. Children's societies, children's service of song. d. 
Missionary work for children, stamp albums, temperance 
cards. 

XXVIII. The Sunday-School 235 

1. Dr. A. F. Schauffler's " Ways of Working." 2. Rev. 
Carlos Tracy Chester's " Sunday-school Ways of Work- 
ing." 3. Ways of securing attendance employed by dif- 
ferent churches. 4. Reports of Sunday-schools, a. Used 
to indicate the spiritual condition of the classes, b. Used 
to find facts about the children's families. 5. Home de- 
partment of the Sunday-school. 6. Teachers' meeting. 
7. Normal classes. 8. Suggestions of Rev. E. P. 
Armstrong. 

XXIX. Lectures to Boys only 242 

1. Need of, not realized. 2. Lectures to men only, come 
too late in life. 3. Objections to, answered. 4. Reasons 
for. a. To counteract evil influences, b. To keep them 
from being entrapped, c. To restrain them through the 



CONTENTS. 

Chapter Page 

knowledge of the consequences of transgression. 5. The 
White Cross Society and the Silver Cross Society, a. 
Pledges of. 

XXX. The Boys' Club 249 

1. Anecdote of twin brothers. 2. Need of work for 
boys. 3. The Boys' Club. 4. Plan of conducting. 5. 
Outings. 6. Membership ticket. 7. Results of. 8. Other 
kinds of clubs, a. Military, h. Temperance, c. Harry 
Wadsworth, or Lend-a-hand clubs. 

XXXI. The Boys' Brigade 255 

1. When organized. 2. Meetings of. 3. Special points. 
a. Headquarters, h. Officers, c. Uniforms. 4. Benefit 
to the boy. a. Mental and Moral, b. Physical. 5. Ob- 
jections to, answered. 6, The boys for Christ. 

XXXII. Industrial Classes 261 

1. Importance of industrial training as an educator. 
2. Some things that may be undertaken by the church. 
I. Carpentering-classes. a. Leader, h. Use of simple 
materials, c. Sloyd system. II. Kitchen-garden, a. 
Outline of plan. 6. What is taught, c. Value of. d. 
How carried on. III. Cooking-classes, a. Bad cooking 
a promoter of intemperance, of Avaste, of extravagance. 
6. Remedy found in cooking-classes for women, for chil- 
dren, c. Expenses of. d. How carried on. IV. Sewing- 
classes, a. Value to all classes of a knowledge of sewing. 
6. Requisites for a sewing-class, c. Outline of work. 
d. Benefit of sewing-classes. 

XXXIII. Day Nurseries and Kindergartens . 273 

1. Day nurseries, a. Necessity for. h. Working plan, 
c. Sunday nurseries. 2. Kindergartens, a. Value of. 
6. Some points concerning, c. Applied to Sunday-school 
teaching. 

XXXIV. Temperance Work 278 

1. Knotty problem of. 2. Three kinds of temperance 

work. I. Educational, a. Temperance Society of the 

Brick Church of Rochester, N. Y. h. Work in other 

churches, c. Scientific instruction, cooking-classes, etc. 

xiii 



CONTENTS. 

Chapteb Page 

II. Prevention. (1) Substitute for the saloon, a. So- 
cial amusements, b. Temperance refreshments, coffee- 
houses, drinkiug-houses, etc. (2) Temperance legislation. 

III. Rescue, a. Need for. b. Work in St. Bartholo- 
mew's Mission, New York. c. How to organize and 
carry on rescue work. d. Co-operative Rescue Mission. 
3. Influence of temperance upon the church. 

XXXV. Healing 286 

1. Duty of the church to care for the sick. 2. Medical 
missionaries. 3. Free dispensaries. 4. Church hospi- 
tals. 5. Sick committees. 6. Order of deaconesses 
and private deaconesses. 7. Diet kitchens. 8. Unoffi- 
cial care of the sick by the church. 

XXXVI. Relief Work 292 

1. This work binding on the church. 2. Need for dis- 
crimination. 3. Church laundries, wood-yards, and tailor- 
shops. 4. Employment bureaus. 5. Boarding-houses. 
6. Coal Club. 7. Legal and medical advice. 

XXXVII. Beneficiary and Loan Associations, 

AND THE Penny Provident Fund . 296 

a. Shall the church undertake ? 1. Beneficiary Associa- 
tion, a. Churches in Philadelphia, testimonials of pas- 
tors as to value. 2. Loan Association of the Church of 
St. Bartholomew, New York, and the Provident Loan 
Society, New York. 3. The Penny Provident Fund, 
a. Working of. b. Value of. 

XXXVIIL The Plural Pastorate 303 

1. Need for, the Scriptural idea. 2. Co-pastorates unsuc- 
cessful. 3. Different plans for plural pastorates. 4. The 
relationship of the pastors. 5. Lay assistant. 6. Strength 
in numbers. 

XXXIX The Free-Pew and Voluntary-Offering 

System .307 

I. Advantages of the pew-rental system. 2. Meaning of 
the free-pew plan. 3. The pew-rental system not the 
supplanted system, but the supplanter. 4. Advantages 
xiv 



CONTENTS. 

Chapter Paqb 

of the free-pew system. (1) Claims all the advantages 
without any of the disadvantages of the pew-rental sys- 
tem. (2) Claims advantages over the pew-rental system. 
a. More in accord with Scriptural ideal, b. Increases 
revenue of the church, c. Avoids social distinctions. 
5. Results of. 6. Growth of. 7. Voluntary offering. 
a. How conducted, b. Vestibule record card. 6. How • 
to substitute the free-pew plan for the pew-rental 
system. 

XL. Church Programmes, Year-Books, Bulletins, 
Vestibule Cards, Papers, Letters, and 
Advertising 317 

XLL Church Architecture 326 

1. New Methods of. 2. The Plymouth Congregational 
Church of Cleveland, 0. 3. Arrangement of other 
churches. 4. Parish-houses. 5, Roof-gardens. 6. At- 
tention to details. 7. Need of the best that art can give. 

XLII. Mobilizing the AVork 330 

1. The individual church. 1. Danger in the multiplica- 
tion of societies in. 2. Pastor's council or cabinet. 
a. How carried on. b. Value of. 3. Reference to 
Avomen's work. II. Mobilizing the work of the churches 
in the community, a. Need of. b. The plan of the 
Evangelical Alliance, c. Importance of. 

XLin. Results of the New Methods 336 

1. Success of the new methods. 2. Different conditions 
demand different methods. 3. Testimonials as to success. 
4. Comparative statistics, a. A church compared with 
itself, under the old and the new methods, b. Several 
Congregational churches compared with the whole 
Congregational Church in the United States. 5. The 
results commend the methods. 

XLTV. The Inspiration of the New Movement 
AND THE Realization of the King- 
dom 345 



XV 



INTRODUCTION. 

By CHARLES L. THOMPSON, D.D. 

This book is timely. It speaks to an opportunity. 
An intelligent discussion of the best methods of 
church work is one of the strongest needs of the 
times. It is often said that what the Church needs, 
to secure her purity and progress, is to get back to 
Christ. There is a truth in this, although it is some- 
times over-stated. We have some inheritance of mis- 
takes in the theology of the fathers, and it would 
doubtless advance the simplicity of theological state- 
ment and conduce to the unity and harmony of the 
Church, if we would be content to express truth in the 
divine simplicity which marked his words. But we 
have departed from the simplicity of the early Church 
quite as much in the principles and methods of church 
work as in the forms of theological statement. The 
simple ways of apostolic times have very much been 
lost sight of in the modern administration of church 
affairs. Both in the principles of Christian life and 
in our ways of expressing them, we have gone a long 
way from the early Church, and without any sharp 
sense of our departure. 

Christ himself organized no church. From him we 
get the foundations of religious belief, for he was a 
religious teacher. But we cannot get from his words 
or example an illustration of the divine order of Chris- 



INTRODUCTION. 

tian service as developed in an organization. To be 
sure, the germs of Cliristian life are all to be found in 
what he said and did. But we must look to the lives 
of the apostles and of Christ for an exemplification of 
the principles they received from the Master. Their 
hands had touched the hand of Jesus Christ, and in 
considering the life and ways of the early Church, we 
are as near to Christ in organic church life as it is 
possible to get. Christ promised to his disciples the 
guidance of the Holy Spirit in organizing the Church. 
They sought that guidance and yielded themselves to 
the promised direction and control. 

The Acts of the Apostles is, therefore, a hand-book 
of Christian life and work, to which we must look as 
expressing the mind of Christ himself. At the same 
time we must not forget that it was also a develop- 
ment. Its essential principles were immutable ; but 
its methods easily took form and color from their sur- 
roundings. In general, we may say the Apostolic 
Church consisted less in definite forms of thought or 
systems of administration than in a certain great 
spirit which enabled its members to mould it to the 
necessities of the times and to give themselves without 
stint to its service, and die without hesitation for its 
extension. In the second chapter of that book, four 
great characteristics of the Apostolic Church are given 
to us in the familiar words, "They continued stead- 
fastly in the apostles' doctrine and fellowship, and in 
the breaking of bread, and in prayer." Here are four 
great truths on which as on four pillars the early 
Church rested: love of truth, love of one another, fre- 
quent remembrance of Christ, and constant prayer. 
These are the changeless factors of the church life. 
Now when we think how the primitive Church lived on 
these truths with joy and gladness, and died for them 
xviii 



INTRODUCTION. 

in triumph, and when by contrast we consider how 
formal and spiritless a thing modern church life fre- 
quently is, we cannot but be impressed that there has 
been a departure from the divine ideal, and that it will 
be only by a struggle that the Church will get back to 
the power of those truths as they inspired those lowly 
disciples. The power of the truth is measured by its 
effects. So measured, these truths are seen to be 
almighty. It was a time when all God's people were 
God's priests, when there was no proxy service of one 
for another, when all men, women, and children held 
themselves, as under personal obligations, to give 
themselves for Jesus Christ. The spirit of sacrifice 
was not the privilege of the few, but was for a time 
the common heritage of all the people of the Lord. 
It is the purpose of this book to hold these cardinal 
principles in strong light and to show how the Church 
of to-day has peculiar opportunity for translating them 
into a service somewhat akin to the noble service of 
the Apostolic Church. Thus, for example, this book 
lays stress on church co-operation or the unity of the 
Church, in that it carries our thought back to the unity 
of the early Church, one of whose first articles was this, 
" the people were together." That should be as true 
to-day as it was eighteen centuries ago. The distin- 
guishing mark of the Church of Christ is found in the 
simple fact that her members are believers in the person 
and teaching of Jesus Christ. The Church, therefore, 
is not a company of people organized on congenial 
social lines ; it is not a school compacted on theolo- 
gical lines; it is not a club banded together to do 
benevolent work. The bond that binds them is the 
bond of Christian faith; it is communion of faith, and 
it is as strong as the power of Him on whom that faith 
rests. Recent studies in church history have disclosed 

xix 



INTRODUCTION 

the fact that the unity of the churches of the first cen- 
tury consisted not in the_identity of the organization, 
but in a common faith and love. The germs of the 
different organizations of to-day may all be found in 
apostolic or sub-apostolic times. Varying forms of 
government did not then prevent unity of life and 
service. They should not do so now. 

Another characteristic of the early Church was, that 
they had all things in common. That does not mean 
communism. It only means that believers held all 
possessions as the stewards of Christ, ever ready to 
distribute according to the necessities of his people 
and his kingdom. In harmony with this idea it is 
one purpose of this book to declare that the commercial 
spirit should not rule in the house of God, and that 
distinctions between rich and poor are not in harmony 
with the mind of the Master or the practice of the 
early disciples. The right use of money is one of the 
living questions in the administration of church affairs. 
In these days, when tremendous wealth is in the hands 
of- God's people, what results might be anticipated if 
the spirit of the consecration of property ruled them 
as it ruled the early Church ! 

The chapters of this book which insist that the prop- 
erty of the church should be in daily and common use 
for church work illustrates that article of the Apostolic 
Church which says that they " continued daily with one 
accord in the temple." The temple then was a far 
more sacred building than any of our modern churches 
are, but at the descent of the Holy Ghost the temple 
doors were flung open. Henceforth it was not to be a 
place of occasional resort, but an ever3^-day home, its 
doors open every day, and every day thronged by those 
who gathered there to meet each other and meet the 
Lord. That does not mean that there should be public 



INTRODUCTION. 

services constantly; but it means that Christianity 
should be so active that its central gathering-place 
should manifest that activity, as closed doors and 
darkened windows cannot do. If the Church is a light- 
house, its light should be burning every day ; if a rescue 
station, its boats should be manned every day; if a 
school, its classes should be open every day; if a 
temple, its altar should be accessible every day. 

The church building should be the centre, but it 
should not be the circumference, of Christian activity. 
The diffusion of Christian activity throughout the com- 
munity is expressed in that article of the early Church 
which says, the disciples " were breaking bread from 
house to house." Their life was an evidence of Christ's 
words of commission to his people, " I send you forth." 
If the Church has healing power, let her go to the sick ; 
if comforting power, let her be as an angel to the sor- 
rowing ; if lifting power, let her find those who have 
fallen. The Church must not stand and beckon ; she 
must ''go." Her ministry should be as penetrating as 
human misery and as comprehensive as the pity of 
God ; and her members should be swift to seek and to 
save that which is lost, — lost anywhere and in any 
sense. The church which would be true to the princi- 
ples which Christ announced and the example he set 
must ferret out human sin, sorrow, and ignorance and 
bring them to the light of the truth which she possesses. 

Considering now the divine model of what the 
Church should be, it must be evident that in some 
things we have departed a long way from that noble 
example. We have gone away from the simplicity, 
from the personal devotion, from the self-sacrifice of 
the Apostolic Church. The Church is rich and power- 
ful and has the eye of the nations ; but we have lost 
something to secure which we could well afford to give 



INTRODUCTION. 

up some of the visible signs of our greatness and 
power. And whatever we may think of particular 
forms and methods of church work, the conviction is 
getting hold on the conscience of Chi-istendom, that if 
we would be equal to the tremendous obligations of 
these times, some of that simple faith and that cheer- 
ful consecration of the primitive Church must come 
back to us. We talk of the dangers of scepticism, 
and that Christianity to be secure must meet it ; and 
so it must, but the cogency of the argument which 
Christianity presents depends at last upon the vigor 
of Christian life that is back of the argument. "We 
speak of the social trials that surround the community, 
the alienation of class from class, and the conflicts these 
conditions render inevitable. We must meet these 
trials and engage in these conflicts, not in a lifeless 
round of merely respectable and nominal Christianity, 
but in a certain intensity of Christian truth and senti- 
ment, in the union of believers panoplied in the old 
doctrine, locking arms across the dividing lines, in the 
old fellowship of the apostles, living every day and 
everywhere the great truths that we profess. 

All great ages of church history have been adventu- 
rous, from the days when Joshua claimed Canaan to 
the day when the Wesleys left the Church that they 
might dwell among and uplift the people. We are 
coming upon the most adventurous times now, — a cru- 
sade not for the dead Christ's tomb, but for the living 
Christ's cross. To be a Christian is to be a cross- 
bearer, to enter into the sacrificial spirit of the Master, 
like Paul to be the slave of Jesus Christ ; and all this 
that the Kingdom of Heaven may take its place on the 
earth, that all life may be divine, and that the blessings 
of society, education, and government may be inbreathed 
with the spirit of the living God. To secure this result 
xxii 



INTRODUCTION. 

there need be nothing new, but the old Gospel in the 
full measure of its power applied to individuals and to 
the whole structure of society. 

There must be the preaching of the Gospel: *'As 
ye go, preach." Every great work has begun there, — 
Paul at Ephesus, Augustine at Rome, Savonarola in 
Florence, Luther at Erfurth, Wesley and Whitfield 
among the colliers and peasants in England. 

There must be continuous evaDgelistic work, by 
which is not meant continuous revival service, but such 
personal work as will bring people at all times to 
personal commitment to Christ. 

There must be a purpose to apply the whole Gospel 
to the whole man, to meet the people at every point of 
need, physical, intellectual, moral, and spiritual. 

Surrounding all church work there must be a spiritual 
atmosphere, secured by the character of the workers, 
by religious exercises connected with all the depart- 
ments of the work, and by keeping alwaj^s supreme the 
principle that we do it all in His Name and for the 
supreme end of saving souls. There will then be no 
danger in any kind of institutional work. Above all 
and sanctifying all, we must get nearer to Christ. We 
must recall the words of the Master to his disciples 
when they were striving for pre-eminence, " I, your 
lord and master, am among you as he that serveth." 
Then we shall see the divine dignity and glory of the 
service committed to us. 

This book deals chiefly with methods of church work ; 
but it suggests methods and pleads for activity on no 
ground lower than the top of Calvary. Christ sacri- 
ficed for us necessitates a sacrificial church, whose 
ways of working are flexible to every new occasion, 
but whose spirit is as changeless as the spirit of 
Christ. 

xxiii 



MODERN 
METHODS IN CHURCH WORK. 

CHAPTER I. 

CARDINAL PRINCIPLES. 

It would be strange indeed if the closing years of 
this century, which stand so signally for progress, for 
invention, for unparalleled industrial and commercial 
achievement, for material and political development 
and attainment, when philosophers are writing of the 
"Evolution of Evolution" and a decade marks greater 
results than a century was wont to do, — it would be 
strange if these closing years recorded that all other 
departments of life had moved forward with acceler- 
ated energy and power, but that the Church alone in its 
great mission had stood still. And the Church, we are 
wont to say, has before it infinite possibilities ! 

Whatever may be suggested by a superficial glance 
at the religious world, a careful study of the facts 
shows that the Christian Church has entered upon a 
new era, — an era of fast spreading the Kingdom. The 
prophecy ' ' Greater works than these shall he do ; be- 
cause I go unto my Father," ^ is being fulfilled. More 
souls are being reached daily in this dawn of the twen- 
tieth century than ever before in the history of the 
1 John xiv. 12. 

1 1 



MODERN METHODS IN CHURCH WORK. 

Church. New methods have been adopted. Work is 
aggressive. There is a " sound of a going in the tops 
of the mulberry trees." True, this era has not fully 
come, but it has come as day has come when 

" doth the morning starre appeare 
Out of the East, with flaming locks bedight."i 

The growth of Christianity is shown "in that in 
1800 there was one Evangelical communicant in every 
14.50 inhabitants in the whole country. In 1850 there 
was one in every 6.57 inhabitants. In 1870 there was 
one in every 5.78 inhabitants. In 1880 there was one 
in every 5 inhabitants. In 1890 there was one in 
every 4.53 inhabitants. These figures indicate a very 
large relative gain upon the population, — three com- 
municants in the same number of inhabitants where 
there was one in 1800. . . . Where the population 
since 1800 has increased twelve fold the communi- 
cants of these churches increased thirty-eight fold, or 
over three times as fast relatively." ^ 

The wide and increasing influence of Christianity on 
the thought and life of the world is shown in many 
ways : a few3^ears ago any consideration of the Gospel 
principles in the study of sociology was regarded as 
unscientific ; now the commandment Love one another 
AS I have loved you is the basis of our sociology. 
The influence of Christianity is further seen in its 
raising the tone of citizenship; creating a regard for 
the rights of others ; imposing obligations upon the 
wealthy to share their abundance with those less fortu- 
nate ; inculcating the principles of justice ; emphasiz- 
ing the duty of humanity to children, to the poor, to 
prisoners, and to all suffering classes ; inciting to con- 

1 Spenser's Faerie Queene, canto viii. 

2 Problem of Religious Progress, by Rev. Daniel Dorchester, 
D.D., pp. 594, 595. 

2 



CARDINAL PRINCIPLES. 

stant endeavor in the interests of peace and the arbi- 
tration of grievances between men and nations. 

Along with this increasing influence and extended 
power of Christianity., a great change has been coming 
over our churches. The indications of* a return to the 
Chi'istianity of Christ lie open to our sight on every 
side. A new and more strenuous spirit of helpfulness 
characterizes the inner and outer life of the churches ; 
they are becoming more humanitarian. And in the 
larger and more vital appreciation of the gospel of ser- 
vice, of love, and of human brotherhood, they are 
becoming more practical, — going into the fuller life of 
human relationships, in which tl>e capabilities of fel- 
lowship, love, and sympathetic helpfulness are liber- 
ated, expanded, and enriched, — and are seeking that 
the spirit of Christ may be realized in the life of the 
family, the community, the church, and the nation, and 
become wholly the informing life of the world. In 
other words, that which marks the new era in church 
life and methods is the recovery of the full teaching of 
the early Church, — that the office of the church is to 
heal and to teach as well as to preach. If we call such 
work " new," it is only because we have lost sight of it 
for several hundred years; for the work is as old as 
the Apostles, and bases its claim upon the teachings 
of the Son of Man. 

Those unfamiliar with the nature of the new move- 
ment which stands for the realization of this Gospel 
idea of healing, teaching, and preaching, erroneously 
suppose that it finds expression only in churches work- 
ing with what is called the '' mission element," and 
therefore not adapted to the wealthier churches, and of 
such colossal undertaking as to be impracticable for 
the poorer, country and village parishes. This popu- 
lar impression has its rise, no doubt, in the attention 

8 



MODERN METHODS IN CHURCH WORK. 

which the signal success of the Institutional church has 
attracted to itself, especially in the mission districts. 
But the forward Christian movement of our day is 
in the avenues of our city and in the suburban and 
country churches no less than in the mission " down- 
town " districts. Considering the environment of each 
church, the number of people within its reach, the 
results of the new methods in the avenue, village, and 
country churches have been as large proportionately as 
have those of the mission churches. 

For churches illustrative of the forward Christian 
movement, I would mention the Open, the Free, and the 
Institutional church.^ Though different in name, they 
are one in spirit and aim, the detail work of the church 
being worked out according to the environment of each 
church. It is in the principles which underlie their 
work, therefore, that we are to find the idea for which 
the movement stands. A study of the movement 
reveals six cardinal principles : — 

1. Evangelism is the first principle to be mentioned. 
By this is meant especially the saving of souls and the 
training and nurturing of Christian character ; the same 
emphasis being placed on the sacraments and preach- 
ing as has been done heretofore. The only reason for 
speaking of this is to present all the underlying prin- 
ciples of the new movement. This seems necessary, 
since there has been some confusion of thought, on the 
part of those who know the w^ork only at a distance, as 
to just what the new movement means and represents. 
Those persons are wide of the truth who think the sen- 
sationalist its representative, or who attribute to it any 
new doctrines. 

That this is the spirit of the movement is evidenced 

1 For convenience the term " Open church " will be used through- 
out this chapter as a comprehensive term for the new movement. 

4 



CARDINAL PRINCIPLES. 

by the following quotations from two of its leaders and 
well-known men in the church. The Rev. Charles L. 
Thompson, D.D., President of the Open and Institu- 
tional Church League, in speaking of the Open church 
says : "It believes there is no other name but the 
name of Christ whereby men must be saved. It be- 
lieves it will profit us nothing to gain the world and 
lose our soul, or life. It holds firmly to the supremacy 
of eternal life. Its ultimate is to bring men to the 
knowledge, faith, and service of the Redeemer. It 
would count church work a failure that did not result 
in lives renewed by the power of the Holy Ghost. 
More than this, it is willing to have its work tested 
and judged by its fealty to and success in the supreme 
work of bringing men to Christ." ^ 

Unmistakable, too, are the words of the Rev. Russell 
H. Conwell, D.D., pastor of the Baptist Temple, Phil- 
adelphia, one of the largest and most successful Insti- 
tutional churches in the country. Dr. Conwell says : 
' ' The mission of the Church is to save the souls of 
men. That is its true mission. It is the only mission 
of the Church. That should be its only thought. The 
moment an}' church admits a singer who does not sing 
to save souls ; the moment a church calls a pastor who 
does not preach to save souls ; the moment a church 
elects a deacon who does not work to save souls ; the 
moment a church gives a supper or an entertainment 
of any kind not for the purpose of saving souls, — it 
ceases in so much to be a church, and to fulfil the 
magnificent mission God gave to it. Every concert, 
every choir service, every preaching service, every 
Lord's Supper, every agency used in the chui'ch must 
have the great mission plainly before its eyes. We are 
here to save the souls of dj^ing sinners ; we are here for 

1 The Sacredness of the Secular, p. 5. 
5 



MODERN METHODS IN CHURCH WORK. 

no other purpose ; and, the mission of the Church being 
so clear, that is the only test of a real church." 

But it will be helpful not only to have the statement 
of leaders in this work, but also the judgment of men 
outside the movement who have investigated the work. 

Said the Congregationalist, in an editorial a short time 
ago : "To the query so often put, Is the Institutional 
church secularizing religion? this much at least can be 
said : It certainly has not had that effect upon the 
pastors and their fellow-laborers. It would be hard to 
find a set of men more ardent in their devotion to Christ 
than the men who are identified with Institutional work. 
Moreover, as respects the body of the membership, if 
the prayer-meeting be taken as the thermometer of 
spiritual life, or if a visitor comes in contact with the 
rank and file, he gains the impression that a strong 
and constant desire to save men permeates the entire 
church." 

2. Consecration is the second cardinal principle; 
and a consecration too that is electric in its very 
thought. Not the consecration merely of one da}^ in 
the seven, or of a part of a man, or a part of his in- 
come, but the consecration of all of the man, all of his 
income, and all of the three hundred and sixty-five days 
of the year. The spirit of the new movement is all-in- 
clusive in its claims, claiming not only that all of the man 
— body, soul, and spirit — and all that he has — time, 
talents, and possessions ^ are G-od's, but also claiming 
that all society — its business, labor, commerce, laws, 
institutions, everything — is His also. The Open 
church, therefore, believes in " sanctifying all days and 
all meana to the end of saving the world for Christ." 
And this emphasis on the sacredness of all things and 
of all the man is one of the principles which differenti- 
ates the new movement from the work of the past. Dr. 

6 



CARDINAL PRINCIPLES. 

Josiah Strong recognized this when he said: "This 
broader conception of the mission of the Church, while 
it has been held by individuals, has never been grasped 
by the Church herself. She has deemed the world a 
hopeless wreck, and herself commissioned to save out 
of it as many as possible, whom she is to land on the 
heavenly shore. It has not yet dawned on her that 
she is to save the wreck itself. She has sought to fit 
men to do God's perfect will in heaven instead of 
consciously aiming to hasten the answer to her Lord's 
prayer, ' Thy will be done in earth as it is in heaven.' 
She does not seem to have perceived that God had 
the loorJd in his heart and plan. ' God so loved the 
luorkr that he gave his Son for its redemption. Christ 
came into the world, not to condemn it, ' but that the 
ivorld through him might be saved.' " ^ 

3. Ministration is the third cardinal principle of 
the Open church. It aims, as Christ's body, to furnish 
the material environment through which his spirit can 
be practically expressed to the age in which it exists.^ 
It seeks to reach all sides of a man, — not only the spir- 
itual side, but also the physical, intellectual, and social 
nature of man. It therefore " seeks to become the 
centre and source of all beneficent and philanthropic 
effort, and to take part in every movement which has 
for its end the alleviation of all human suffering, the 
elevation of man, and the betterment of the world." ^ 
This is simply following the example of Him who came 
not to be ministered unto but to minister ; who went 
about doing good, healing the sick, comforting the 
aflfliicted, feeding the hungry, and sitting with the sin- 
ner that he might show him the way of Life. The 

1 The New Era, p. 236. 

2 Platform of the Open aud lustitutioual Church League, United 
States of America. 

7 



MODERN METHODS IN CHURCH WORK. 

welcome of Jesus Christ was a gracious welcome, his 
ministry was for all^ and the common people heard 
him gladly. " The men who are active in the new reli- 
gious movement are not foolish enough to suppose that 
they can literally imitate Christ under the conditions 
of modern life and have any good grow out of it ; but 
they endeavor in all ways to put his spirit into the life 
of to-day, so that the churches may be to the men of the 
present time what he was to the men of his time." ^ 
Therefore the Open church seeks to minister unto 
others so freely and nobly that the plainest people will 
gladly come ; and ministers, with the church open seven 
days in the week, with provision for helpful amuse- 
ments and recreation removed from temptation, with 
libraries and reading-rooms and means for social inter- 
course, and ever ready and helping hands in time of 
misfortune, loss, sorrow, disaster, and affliction. This 
ministering unto the whole man means too, where 
needed, kindergartens for children, club-rooms for 
men, training-classes for young men and young women, 
the Helping Hand for mothers, and nurseries where 
mothers who are compelled to work out for the day 
may leave their children knowing that their care and 
education will be provided for. 

It is in this work, at least in a part of this work, 
that the new movement has been criticised ; it being 
urged that such beneficent and philanthropic efforts 
should be left to charitable societies instituted for that 
purpose. It may be answered that if the Church dele- 
gates such work to outside societies it loses a great 
blessing. The good of doing is reactive upon the doer, 
is not alone felt by the recipient. The curse of men 
has been their content to do for others by proxy. Let 

1 The Institutional Church, b_v George Willis Cooke, " The New 
England Magazine," August, 189G, p. 647. 

8 



CARDINAL PRINCIPLES. 

the Church go and do as the very hands and feet of 
God, and it will soon find that loving deeds are as 
potent as ever, that hard hearts are melted by the 
Christ spirit of love. God committed the poor to the 
care of the Church. It is the doing of beneficent and 
philanthropic work — precisely this kind of work ■ — 
which Jesus declared is the test that is to determine 
eternal destiny.^ 

The Duke of Argyle, speaking of Dr. Chalmers, says : 
" He obeyed the call of the Psalmist in considering the 
poor. And the result of his consideration was that the 
relief of and care for unavoidable poverty is the spe- 
cial duty and function of the Christian Church in its 
fullest and highest organization of combined laity and 
clergy. . . . He was not content with holding this 
view in theor}^ He undertook to show how it could 
be worked out in practice in one of the parishes of the 
great city of Glasgow with a population of more than 
one hundred thousand. He undertook to show that 
the free-will offering of his own parocliial congregation 
could be made adequate to the discharge of this great 
duty. He desired to show that the Christian Church, 
if it only knew how to drill and marshal its spiritual 
forces in facing and dealing with the causes of secular 
suffering and distress, could be and would be the great- 
est and best of all agencies in the world. And he did 
show it." 2 

Those who attack the new movement must do it 
along different lines from that of ministration, for here 
it is too close to the Christ principle, — not to be min- 
istered unto, but to minister. 

It is at once apparent that the nature and extent of 

^ 1 Matthew xxv. 31-46. 

2 Christian Socialism, " Eclectic Magazine," 1895, p. 20. Reprint 
from the " Nineteenth Century." 

9 



MODERN METHODS IN CHURCH WORK. 

ministration must vary as the need varies. This leads 
to the mention of the fourth cardinal principle under- 
lying the new movement, which is — 

4. Adaptability. He who fails to grasp the signifi- 
cance of this prhiciple will never understand the Open 
church. It is an institutional organism vaiying its 
features according to local needs. If upon the wealthy 
aA^enue, or in a village of homes, the church must 
adopt means suited to its environment for bringing the 
people to Christ and keeping them there. INIethods 
essential in the tenement district might prove ruin- 
ous in a community of homes. Because new methods 
succeed in one locality is not alwaj^s reason for in- 
augurating them in another. We must not make our 
appeal to the poor alone, an}^ more than to the rich 
alone. 

This principle of adaptability has not always been 
remembered in Christian work. It was said by the 
Rev. A. F. Schauffler, D.D., in 1888, that during 
the twent}^ j^ears preceding, nearly two hundred thou- 
sand people had moved in below Fourteenth Street, 
New York, and seventeen Protestant churches had 
moved out.^ This " uptown " movement has been go- 
ing on in all our larger cities; and why? Because the 
Church could not, or would not, adjust its methods to 
meet the conditions of its new environment. 

But it is not the "uptown" movement that best 
shows the want of adaptation to local need. In fact, 
this moving ma}^ be proof of adaptability to changed 
conditions. We owe a duty to the well-to-do and to 
the rich as well as to the artisan and tlie poor, and the 
Church must keep her hold on the people on whose gifts 
the support of missions depends; but the loss of 



1 The New Era, bj Dr. Josiali Strong, p. 200. 
10 



CAEDINAL PRINCIPLES. 

flexibilit}^ and adaptation has been apparent in the 
Church in its want of large persuasive appeal to the 
people of all classes. 

The principle of adaptability, therefore, is seen to 
be a most important one, and the pastor who fails to 
recognize its claims is sure to fail of truest success. 
Methods suitable to-day may require large modification 
to-morrow. We cannot, therefore, hold to cold, me- 
chanical methods. Eternal verities will stand, but 
the application of gospel principles must vary with 
the ever-varying, ever-changing conditions of human 
life and the changing circumstances of society. 

5. Extension is the fifth cardinal principle. The 
Church has always, I believe, recognized that its pur- 
pose is to multiply itself, to reproduce itself in new 
churches. Like young birds that mature in strength 
and then fly away from the mother home to build nests 
of their own, — nests which in turn send out other 
j^oung to build other nests, — so the Church should 
multiply itself, reproduce itself, till the world over 
there shall be churches of the living God. The 
extension idea of the new movement, however, in- 
cludes not only giving to missions and the estab- 
lished boards of the Church, and sustaining some 
little adjunct church or mission, and building new 
churches, but also emphasizes that the Church is to 
multiply itself through all its individual members, — 
that wherever there is a human heart there is the 
temple of God and opportunity for service, and also 
emphasizes the importance of regular systematic and 
personal effort for extending the Kingdom throughout 
the community. 

6. Organization is the sixth principle. The prin- 
ciples already mentioned give rise to certain forms 
of organization, to certain definite, distinct lines of 

11 



MODERN METHODS IN CHURCH WORK. 

activity, — such organization as shall give to the 
" builders every one his sword," and shall put into 
battle line every one within the pale of the church. 

We are in an age of organization. It is a necessary 
condition of success in any enterprise whatsoever. 
Dr. Lyman Abbott once said, "Neither a mob of 
brave men nor an organized body of cowards ever 
made an army." Yet thousands of our churches are 
literally falling to pieces because of loose, haphazard, 
unbusinesslike ways ; falling to pieces, too, when 
there is infinite power in a willing people. We need 
to utilize that power, as the power of Niagara is being 
utilized. For centuries the water-fall of Niagara had 
gone on into its great plunge only to break into mad- 
dening fury where its waves are tossed in grandeur 
and lashed into spray at the whirlpool two miles below. 
Then men thought to make use of that power. Now 
it supplies the force which generates the electricity 
for lighting the Empire State and for running the 
machinery of its great manufactories. 

" To organize is not to create opportunities," but to 
use those which already exist, to utilize the powers 
already flowing through the Church. It is but bringing 
the people together in right relations to one another 
and in right relations to God ; and the result is that 
they are as lights upon a thousand hills, and a moving 
power in the great work of the Kingdom. General Von 
Moltke was asked what was the pivotal hour between 
Prussia and France and the consummation of the 
German Empire. He replied, " The hour when I 
completed the maps of Alsace-Lorraine, and put the 
armies face to face on paper." Most Christians long 
to do something to advance God's Kingdom, but many 
of them do not know how or what to do. There is no 
more stupendous blunder than the assumption that 

12 



CARDINAL PRINCIPLES. 

the}^ are not willing, or that they know just how and 
where to begin. Some are too timid to express their 
willingness. Others check and freeze the fountain of 
aspiration by minimizing their powers. But people 
are put to doing, work for the church is practically 
accomplished, when some capable mind maps out the 
work to be done, — completed, as was Prussia's victory 
with Moltke's maps of Alsace-Lorraine. The organ- 
ized church not only shows to every man his work, but 
maps it out for him when necessary, so that a way- 
faring man cannot err therein. And a value of having 
different societies is to appeal by ''all means" to all 
people. If one society will not appeal to a member, 
perhaps another will. 

There are so many counter-attractions to the church 
at the present time, that a successful minister must 
not only be a good preacher and a faithful pastor but 
also a good organizer. 

Such are the cardinal principles which underlie the 
Forward Christian movement of this closing century. 
We see that these principles are not new, but, now 
applied in their simplicity and business-like directness, 
they bear the breath of omnipotence and are as exhila- 
rating as on the morn when first proclaimed on the 
Galilean hills. 

Rev. James Roscoe Day, D.D., Chancellor of 
Syracuse University, and former pastor of Calvary 
Methodist Episcopal Church, New York, in speaking 
of this new movement, said: "The whole matter re- 
solves itself into this, — an attempt to get the Christian 
Church back to Christ, and to have it stand for Christ 
among men. ... I think the day has passed and will 
never be recovered when that old-time church will have 
any power over the men and women of this world. 
They want something to enter into their lives, to help 

13 



MODERN METHODS IN CHURCH WORK. 

them and to bless them ; and they want it done in a 
natural kind of way too." ^ 

One remark must be made before closing this 
chapter. The churches representing the new move- 
ment do not claim to be perfect, nor to have made no 
mistakes. If one plan fails, they believe in trying 
another. "He is not the best Christian nor the best 
general who makes the fewest false steps," said the 
Rev. F. W. Robertson, '' but he is the best who makes 
the most splendid victories by the retrieval of false 
steps. Forget mistakes ; organize victory out of mis- 
takes." Certainly no greater mistake could be made 
than has long been made by the Church of the past, — 
not to try new methods when the old methods have 
failed to advance the Kingdom of God among men, 
and have left the roadway stained with the blood 
of the impenitent, and this sad world ringing with the 
cries of the hopeless dying. 

1 Address before the Open or Institutional Church League, New 
York, 1894. 



14 



THE FREE CHURCH. 



CHAPTER II. 

THE FREE, THE OPEN, AND THE INSTITUTIONAL 
CHURCH. 

Churches standing for the principles enumerated in 
the preceding chapter — namely, evangelism, consecra- 
tion, ministration, adaptability, extension, and organi- 
zation — have experienced great difficulty in finding a 
name " broad and distinctive enough to cover the 
idea." The names, "Free," "Open," and "Institu- 
tional " have been used most commonly, and sometimes 
interchangeably. But not one of these terms fully 
meets the need, and the first and last names mentioned 
are open to the serious objection of being positively 
misleading. 

The term " Free church " has sometimes been applied 
to churches that have undertaken a broad Christian 
work. But the popular impression of a free church is 
one with free pews ; therefore the term " Free," instead 
of being an expression and setting forth of great un- 
derlying principles, suggests that free sittings are the 
terminus ad quern. In fact, the term was originally 
applied to churches only that had abolished pew rentals. 
It is true that a large number of churches that have 
engaged in aggressive work have deemed it best to 
have free pews, but there are notable exceptions to the 
rule. And where the free-pew idea is concurred in, it 
is but a single phenomenon of a great underlying prin- 
ciple ; otherwise free pews in a church may mean very 

15 



MODERN METHODS IN CHURCH WORK. 

little. It is possible to conduct the system on as low 
a mercantile basis as any other system. Again, it is 
painfully evident that a church which has free pews 
yet is closed six days out of seven is farther from the 
Apostolic idea than is the church which sells its sittings 
and holds them for the owners at certain services, but 
has other services which are free to the public and 
doors that are open all the time during the week. 
This latter modification of the free-pew system is justi- 
fied even by so strong an advocate as the Hon. Silas 
McBee, when the church is so popular that, unless pro- 
tected, the members on whom the church is dependent 
for support would only now and then find opportunity 
to worship at its services. 

But the term " Free church " is otherwise misleading. 
It is suggestive of a church which places little or no 
emphasis on financial support. But, as a matter of fact, 
all free churches do emphasize financial obligation, 
though they may emphasize it under the gentler term 
of '^ voluntary offering." A church cannot be con- 
ducted without expense, and church boards must be 
supported. The only free thing about giving in the 
Free church is the freedom of giving as each man is 
able or as each man will. 

It is not strange that there is an increasing tendency 
to drop the term " Free " and to use the term '' Open," 
or only the old denominational name. 

The term "Institutional," as applied to the church, 
is also open to serious objection. It is a cumbersome 
and ill-suited word. " An institution," as one has 
happily put it, "is an organization for the realization 
of an idea." The true church does stand for organiza- 
tion, that is to say, for " a due construction of parts ; " 
but organization is but one of the underlying cardinal 
principles. Therefore, to call the church " Institu- 

16 



THE INSTITUTIONAL CHURCH. 

tional" is to magnify organization unduly, and to 
suggest the doing of Ciiristian work by machinery, 
handling the masses by cold mechanical methods, — 
which is the very opposite of what is meant. In the 
true church societies and departments are but open 
doors by which we may enter in and win the people 
personally, and organization is but the orderly ar- 
rangement of affairs and the preparation for personal 
work. This is far different from delegating that per- 
sonal work to something that is impersonal. We have 
had quite enough of that! Dr. Josiah Strong has well 
said: "The average Christian to-day is hiring his 
Christian work done by proxy, — by societies, institu- 
tions, the minister, the city missionary. He is so very 
])usy that he would rather give his money than his 
time. His interest in his fellow-men, therefore, is ex- 
pressed through various organizations which make a 
business of philanthropy. Thus our Christian work 
has become largely institutional instead of 2'>ersonal, 
and therefore largely mechanical instead of vital ! " ^ 

It is not surprising that the term "Institutional," 
as applied to the church, meets with cordial prejudice. 
The term savors of the secular and the mechanical, and 
is void of inspiration or aught that suggests Christian 
kindness, personal interest, and self-sacrificing love. 
The term will necessitate continuous explanation, or 
else it must continue to awaken prejudice and opposi- 
tion, and bring the new movement under suspicion and 
into disfavor. In either event it defeats the very pur- 
pose for which it was chosen, and militates against the 
coming of the Kingdom. I would prefer to speak of a 
church carrying on Institutional work rather than call 
it an Institutional church. 

It must be said, however, that the term " Insti- 

1 The New Era, p. 218. 
2 17 



MODERN METHODS IN CHURCH WORK. 

tutional " has not been satisfactory, for the most part, 
even to the leaders of the work which has borne that 
name. Let us forget, then, the unfortunate christen- 
ing, and hope for a better name or none at all. 

What shall we say of the term ' ' Open " ? This 
term, too, has come about naturally. It was used in 
the first place to distinguish those churches with doors 
open every day in the week from the churches which 
stand locked and bolted from Sunday to Sunday. The 
word " Open" is far less objectionable than the terms 
" Free " and " Institutional." No one principle is em- 
phasized so much as a great spirit back of the open 
house is suggested. Figuratively, the term "Open" 
is beautiful in its thought, implying open pews, open 
hearts, open opportunities, and is a suggestive symbol 
of the open arms of Everlasting Love. The term 
arouses no prejudice, but rather awakens interest and 
sympathy, and excites investigation. 

The word " Open" is otherwise of service. It calls 
attention to the importance of having church doors 
open day and evening, and seven days in the week. 
The Chicago Mail has estimated the net capital value 
represented by the churches of Chicago at $22,500,000. 
After reference to the estimate, and the proposition of 
some of the Chicago papers that the returns on the 
part of the churches were inadequate, Mr. W. T. 
Stead says : — 

" Considering that London is more than twice the 
size of Chicago, and that the churches are far more 
costly structures than those built on the shores of Lake 
Michigan, it would not be out of the way to put the 
money locked up in church buildings and sites at nearer 
$100,000,000 than $75,000,000. Every penny of that 
immense sum is trust-money for God Almighty. Is it 
well invested? 

18 



TPIE OPEN CHURCH. 

"The first principle of investing money is that it 
should bear interest all the time it is invested. Rain 
or shine, week in, week out, all the days of the week, 
the man of the world expects his money to bear inter- 
est. At present the rate of interest is low. He counts 
himself lucky if he can get a safe three per cent per 
annum. But what business man would lock up his 
capital in an^^ undertaking that only yielded a return 
one day in seven? If he invests it in a public house, 
Boniface earns his dividend seven days a week ; if he 
puts it in any other business, the investuient bears 
harvest six days a week. But if the saints invest it 
for God Almighty, it bears fruit only one day in seven. 
This is not very good business for the children of light, 
who in this respect have much to learn from children 
of the world." ^ 

But there are other reasons for the churches being 
open all the time. The Psalmist said that his desire 
was to dwell in the house of the Lord and to inquire in 
his temple.- Can we inquire in his temple only when 
the choir and the preacher are present? Can we come 
to him only through the priest? True, the streets are 
open, so are the saloons; but the church is quiet and 
restful and precious through association. Here our 
thoughts, like the Psalmist's, must be of His loving 
kindness. What a help, what an object lesson, what 
a beautiful privilege, " to daihi inquire in His temple " ! 
Such a church would also be a blessing to strangers. 
Thousands of people are every day passing idle hours 
in the cities and towns, waiting some errand, and 
would gladly accept the hosi)itality of the open church. 
Thus living streams of blessing would flow out from all 
our churches and from community to community as the 
very rivers of our God. 

1 The Indepeudent, April 11, 1895, p. 5. 2 Psalms xxvii. 4. 
19 



MODERN METHODS IN CHURCH WORK. 

The Episcopal churches have largely taken the lead 
Id keepiug some part of the church opeu daily, with an 
inscription on the outside of the church inviting stran- 
gers and others to come in at any time " for medita- 
tion and prayer." I can but feel that a church which 
will not do so much as that is in a lamentable 
condition. 

It remains to be said, however, that few people, com- 
paratively, would avail themselves of the open temple. 
Therefore it is not enough that we merely open the church 
doors. We must meet the varied needs of the commu- 
nity, stand as in the place of Jesus Christ, the friend of 
man, — body, soul and spirit, ■ — and minister in His 
name. I recognize, however, that there are a few church 
constituencies which have little need of a church out- 
side its spiritual ministry. But for the most part the 
needs of every community are many, and these needs 
cannot be met by one large, barren, empty room. For 
instance, if a church is to meet the social and educa- 
tional needs of the community, there must be rooms 
where the people can read, study, or pass a leisure hour 
in pleasant social intercourse, or find diversion amid 
ennobling surroundings. The children and young people 
too need to be provided for by play-rooms and halls 
where they can have entertainments and social gather- 
ings. There is dire need for such arrangements in ahnost 
every community. What a shame, then, for the church 
to stand bolted and barred as though its sacred courts 
would be desecrated l)y helpful ministries to suffering 
humanit}^ ! If the church is to reach society on all its 
sides, come into touch with all classes of people, — touch 
them where their needs are real and help them in ways 
which they must appreciate and so gain a lasting influ- 
ence upon them, — it must recognize that man has more 
than one side to his being ; and when the chui'ch recog- 
' 20 



THE OPEN CHURCH. 

nizes this fact, we can expect her courts to be open 
always with prc*^ision for meeting the varied needs of 
the community and freely giving her loving ministries 
to all. 

Such is the idea of the Open church. It is evident 
that even this word is not adequately descriptive. Yet 
it is by far the best of any that has been suggested. 
It may not altogether be regarded as a misfortune, 
however, that no one name fully meets the need. De- 
nominational preferences promise to exist, and churches 
are alread}^ known by their individual names. Let us 
hope that the time may come when every church will 
stand for the salvation of, and ministration to^ the 
whole man and for the redemption of the whole world, 
and stand with as large a welcome as the welcome of 
the Father, " Whosoever will may come; " and go, as 
did Jesus, " teaching . . . and preaching the gospel of 
the kingdom, and healing all manner of sickness and 
all manner of disease among the people." ^ 

1 Matthew iv. 23. 



21 



MODERN METHODS IN CHURCH WORK. 



CHAPTER III. 

THE CHURCH-MEMBERS, — WHERE ARE THEY ? — WHAT 
ARE THEY ? 

The logical starting-point of church work is with the 
church itself. Xerxes, when at the Hellespont with 
his army of a million and a half of men, cried patheti- 
call}^ ' ' I would I had as man}^ soldiers as men ! " That 
army is little prepared for war which go3s with scattered, 
broken, or wavering lines. As a matter of fact, many 
church-members are not in battle line, some are 
never there. But the fault is not altogether that of the 
people. Some are waiting to be drafted; others do 
not know how to enlist. 

One of the first steps for marshalling people, mak- 
ing concerted action possible, is personal knowledge 
of the church-members, — knowing who they are, and 
where they are, whether in line or out of it. For this 
purpose it is necessar}^ to keep a church roll. But a 
church roll is more than the old-time notion, " a history 
of important dates." It is not our purpose to speak of 
church records and roll-books, which are as numerous 
as they are varied in their nature. There have been 
some new record books in this line, providing for a 
record of dates, of reception into church-membership, 
marriage, dismissal, or death. But these record books 
are sometimes cumbersome, and cannot be kept in 
alphabetical order with such convenience as a card cat- 
alogue of the members ; nor have the books the advan- 
tage of blanks to be filled in with a cross, indicating 

22 



THE CliUKCH-MEMBERS. 



the several societies to which the member may belong. 
The following card is used by the Madison Avenue 
Presbyterian Church of New York City : — 



M 


S 
S 

X 

X 

X 


LB 
A 

X 


M 
M 

X 


FM 

S 

X 


HM 

S 

X 


YL 

AS 


W 


A& 
P 


c 

E 

X 

X 


G 

W 

X 
X 


M 

c 

X 


E 

X 
X 
X 
X 


Street, Madison Ave. 
No. 506. 


2,4, '95 


Smith, Mr. H. L. 


2,4, '95 


" Mrs. H. L. 


2,4, '95 


Dismissed to Central Ch. 
Rochester, 4,4,'%. 


X 


" Charles W. 












X 


- 


" Bertha Louise. 








- 









" Gertrude. 




(See Miller, Mrs.ll.B.) 



The letters at the head of the card stand for the 
several societies of the church. The crosses opposite 
the name indicate the societies of which the person is a 
member. The figures, 2, 4, '95, indicate that on the 
second day of the fourth month of 1895 the person 
was received into active membership of the church. It 
should also be noticed that the letters indicating the 
various societies which are to the right of this card 
represent the societies of the men, and the letters to 
the left, those of the women. This gives space, in the 
event of marriage, dismissal, or death, for making 
such record. The name Miller, in parenthesis at the 
bottom of the card, refers us to the M cards, and in- 
dicates that there is some close relationship between 
the families represented by the two cards. Sometimes 
this relationship is indicated by a brief note upon the 
back of the card. If members of the church be given 
access to the card catalogue, then the notes must be 
colorless. 

The above card is valuable, not only because it shows 
at a glance just what the member of the church is 

23 



MODERN METHODS IN CHURCH WORK. 

doing or is not doing, but also because it is a family 
card. It contains the names of the members of the 
family. It will be an unusual church where the record 
does not show a goodly number of non-church-goers in 
the families represented by membership in the church. 
It is for such non-church-goers that the individual 
church is especially and directly responsible. 

Another system of cataloguing the church-member- 
ship is by different colored cards. It practically incorpo- 
rates the ideas of the above card, but uses one colored 
card for the church-members, and a card of different 
color for the attendants of the church. 

Some churches have a sj^stem by which the roll of 
the communicants is checked at each communion 
Sunday so as to ascertain the absentees. Absence 
from communion is a ver}^ great evil. This sj^stem is 
suggestive to the pastor of those members who are 
becoming lax in the discharge of their church duties, 
and who possibly may be losing interest in the great 
work of the Kingdom. If followed more closely, we 
doubt if some churches would suffer annuall}^ so many 
"lost sheep." The following simple card is used by 
the Ruggies Street Baptist Church of Boston : — 



COMMUNION CARD. 

RuGGLEs Street Baptist Church. 



Name, 

Residence^ 
Remarks, . . . 



Each Communicant is requested to write his name and address 
legibly, that the attendance niaj' be accurately kept. Strangers 
will kindly record the church of which they are members. Any 
information of cases of sickness or need will be gladly received 
by the Deacons. 



24 



THE CHURCH-MEMBERS. 

The Bethany Presb3^teriaii Church, Philadelphia, 
uses the communicants' card system. The following 
is a copy of the communication and card coupons 
which are mailed to every member at the commence- 
ment of the year : — 



Bethany Communion Card iVb- 

Name, Residence, . 

JANUARY COMMUNION 

Bethany Communion Card Xo 

Name, Residence, . 

MARCH COMMUNION 

Bethany Communion Card No. 

Name, Residence, . 

MAY COMMUNION 

Bethany Communion Card No 

Name, Residence, . 

JULY COMMUNION 

Bethany Communion Card No 

Name, Residence, . . 

SEPTEMBER COMMUNION 

Bethany Communion Card No 

Name, Residence, . 

NOVEMBER COMMUNION 



be 



1ll|i|t-:li 



u.^-^ 



m ,- r- (D <u 

2^ '^ Sh 



£8. 






O fl O ^ -^ Sac^ PS'* 

. 2 2 o^ 2 oj S aS 

!■= .iJf II-S'S's 



:Phh 
ft « £2 



^.<%t^ 



o ^H 



O-^ ■ 



C ce 



a t?^ 






otg 



= 1- §11-2^:^ Si 



25 



MODERN METHODS IN CHURCH WORK. 

It of course takes considerable time to enter the 
returns of these cards, but it is one way of proving 
a faithful shepherd and bishop of souls. 

Another system of keeping in close touch with the 
members and of obtaining information as to change in 
the family address, and a plan which also magnifies 
their relation to the church, is that of an annual roll- 
call of the members of the church. Such annual roll- 
call is an established thing with some denominations, 
and is growing in favor with others. 

But good as these plans are, the}^ are not enough to 
keep the pastor informed as to the needs of his people. 
The sick and other sufferers, absentees and back- 
sliders, would not, without systematic assistance, 
always be known to the minister, at least until the 
time of truest assistance is past. The wise pastor, 
therefore, surrounds himself by a good visiting-staff, 
which is of value in many v^ays ; not only to acquaint 
the minister wath the needs of the parish, but also to 
help him meet them; to bring the people through 
acquaintance into closer sympathy, and promote that 
fellowship which should be a distinguishing feature of 
every community of worshipping Christians. 

Several different plans are being pursued in parish 
visitation. The Rev. John L. Scudder, D.D., pastor 
of the Tabernacle, Jerse}^ City, N. J., has a band 
of sixty helpers for visiting, whom he calls "sub- 
pastors." The staff is made up of both men and 
women ; each has a list of names of persons belonging 
to the Tal)ernacle Constituency who are kept track of, 
and of whom reports are made at the time of the 
meeting of the committee with the pastor at the hour 
preceding the preparatory lecture. In this way the 
needs of the people are known ; in case of absence 
they realize that they have been remembered, and are 

26 



THE CHURCH-MEMBERS. 

led to feel that, in some measure at least, they are a 
part of, and are important to, the work. 

Another system of parish visitation may be called 
the '' block " or " district" plan. The membership of 
the congregation is divided geographically into a con- 
venient number of districts, and the districts into 
sections ; over each district is placed an officer of the 
church, or a deaconess, who is supposed to interest 
himself or herself in the spiritual or material welfare 
of the people, as the need may be. That the most 
available person may be obtained, the leaders of these 
districts are sometimes appointed from the member- 
ship of the church at large. Such leaders are usually 
appointed by the pastor, who also suggests the names 
of a committee to work with them. In other churches 
the district leaders choose their own committee. Re- 
ports are made by the members of the visiting staff to 
the leader, who in turn reports to the pastor; urgent 
cases being reported at once. 

The parish of the Presbyterian Church of Austin, 
111., is divided into four districts, with three deacon- 
esses over each, and with two deacons to assist in a 
general way as they may be able. I take the follow- 
ing from a leaflet by the pastor. Rev. John Clark 
Hill, D.D., bearing suggestions on the work of the 
deaconesses : — 

''The committee designated will call to their aid 
any of the ladies (and men too) to the work that 
demands attention, and to distribute the ' calling lists ' 
as fui*nished by the pastor for the general benefit of 
all. . . . The work should be done in the most quiet 
and unobtrusive manner. We should say nothing 
about it in a public way; the less its organized char- 
acter appears on the surface, the more influential it 
will be in its working." 

27 



MODERX METHODS IN CHURCH WORK. 

Teachers' reports in the Sunday-school are also 
valuable for keeping the pastor acquainted with the 
needs of his people. Names and addresses of scholars 
absent for two or more successive Sundays are re- 
ported not only to the supermtendent, but also to the 
minister. 

The people of a parish are a precious charge, 
and every effort should be made to shepherd them 
closely. 



28 



REACHING PEOPLE OUTSIDE THE CHURCH. 



CHAPTER IV. 

REACHING PEOPLE OUTSIDE THE CHURCH. 

"The parish priest of austerity climbed into the higli church steeple, 

That he might be near to God, to hand His word down to the people ; 

Every day in sermon script, he wrote what he thought came from 

heaven, 

And threw it down on the people's heads two times one day in seven. 

In his age God called him down to die, and he cried from out the steeple, 

' Where art thou, Lord ? ' and the Lord replied, ' Down here, among 

my people.' " 

It is not enough that the pastor know the people of 
his church ; he should also know the people about his 
church. One thing absolutely essential to thorough 
work on the part of the church is a personal knowl- 
edge of the country and people whose business it is 
to conquer. 

Previous to the Japo-Chinese war, the Japanese 
knew thoroughly every harbor, river, and hill of their 
enemy's territories. The Japanese had sounded the 
waters, and surveyed the lands of the Chinese. When 
the time for fighting came, the Mikado's people knew 
how advantageously to face their enemy. The Japa- 
nese, too, did not wait for the enemy to come to them, 
but went out to the enemy. 

The true church does not wait for the people to 
come to it ; it goes to the people, following the com- 
mandment of Jesus Christ : " Go out into the highways 
and hedges, and compel them to come in." ^ Can it be 

1 Luke xiv. 23. 

29 



MODERN METHODS IN CHURCH WORK. 

gainsaid that the Church has not, comparatively speak- 
ing, followed this method in working for souls ? Pas- 
tors have been content to preach from the pulpit. In 
the face of a well-nigh empty church, a decreasing 
membership, and a depleted treasury, some of them 
have asserted by practice — if not by word — that two 
services on the Sabbath and one in mid-week are suffi- 
cient to evangelize the world. When we awaken to 
the fact that he who preaches only from the pulpit 
preaches only in part, we shall have taken one step 
toward the Christ ideal, — going after the people, and 
working for them by such painstaking persistency as 
will make applicable the golden metaphor, "fishers of 
men ; " doing anything and everything that will bring 
the gospel to bear upon the hearts of the people. 

I. A successful and systematic method in reaching 
people outside the church is a house-to-house canvass. 
The purpose of such a canvass is to learn who and 
where the people are ; what have been, if any, then* 
church affiliations ; and what are their church prefer- 
ences, — in a word, what is the religious and social 
status of the community. Much may be said in favor 
of such a canvass. "If it is useful to the Federal 
Government to accumulate, every decade, facts con- 
cerning the population living beneath the Stars and 
Stri}>es, it cannot but be useful to the associated 
Christianity of our country to accumulate facts to di- 
rect its policy. . . . Shall the Church of Christ be 
willing to allow the State to surpass her in care and 
culture of the individual?"^ 

In the city a number of churches usually co-operate 
in making such canvass. In the country or smaller 
city the canvass may include all the churches of the 

1 Manuscript Report of the Sociological Canvass of the Fifteenth 
Assembly District, New York, 1896. 

30 



REACHING PEOPLE OUTSIDE THE CHURCH. 

community. These churches come together through 
their pastors or delegates, and apportion sections of 
the district to be canvassed to each church for the 
purpose of learning the church status of each person 
within the district. Each church utilizes such working- 
force as the pastor or person in charge may determine. 
Some churches have two or three paid canvassers for 
taking the census. Other churciies work on the prin- 
ciple that the visiting-staff should consist largely of 
the lay-members of the church, believing that it is a 
work which the Christian has no right to delegate to 
another. 

A careful record is kept of every visit by the can- 
vasser in a blank form provided for that purpose. 
The following form is that which was used by some 
of the churches of Philadelphia : — 



Visito?', 




Ter 


•i/nr?/. 




Address 












street. 


o 
W 

O 

6 


Name of 

Family 

(or 

Individual). 


4 

s 
be 


1 1 

ill 

6 .o 

•^ 02 


Church 
attended. 


Church 
Preference 

(if non- 
attendants). 


Remarks. 













































































































The following are a part of the directions which were 
given to the canvassers : — 

31 



MODERN METHODS IN CHURCH WORK. 

TO VISITORS. 

Be careful to see that each blank contains your name and 
address, and the territory assigned you, as called for at the 
top of the form. 

Get information as complete as possible from every house, 
not neglecting boarders and servants. 

Indicate by the abbreviation " Indl." after the name, when 
it is that of an individual not the head of the family. 

Entries are to be made in the column headed "Lan- 
guage " only when divine service conducted in a foreign 
tongue is preferred. Indicate in this column, also, by the 
abbreviation "Col." the names of people of color. 

In the column of "Remarks" state in a word any cir- 
cumstance worthy of special notice; for example, "sick," 
"destitute," "intemperate," " call immediately." 

As the blanks are filled, tear them out at the line of per- 
foration, and send them promptly to your District Chair- 
man. When your work is finished, note the fact on the last 
blank. 

Please write legibly. 

State your errand plainly and briefly at each house, and 
be particular to let the parties know that the visitation is 
general. Avoid, as far as possible, the appearance of formal 
questioning, and taking notes in the presence of the parties 
visited. 

Remember that the persons visited are under no obligation 
to answer your inquiries. Ask the information courteously 
and as a favor. 

Ascertain, if possible, the name of the family residing 
in the house, before calling. 

Prepare yourself by meditation and prayer for your work, 
and, with God's help, make it as spiritual as you can. 

The several churches making the canvass have weekly 
or bi-weekly meetings, as may seem advisable, presided 
over by the chairman elected at the first meethig. Re- 
ports from each church are given at this time. The 
names of those persons who have expressed a pref- 

32 



REACHING PEOPLE OUTSIDE THE CHURCH. 

erence for the Episcopal church are handed over to 
the Episcopalians, those who have expressed a pref- 
erence for the Methodist church are handed over to 
the Methodists, the Congregationalist to the Congre- 
gationalists, the Presbyterian to the Presbyterians, 
and so on through the list. This is the end of the 
canvassing. Its purpose is simply to locate non- 
church-goers, and acquaint the churches so far as 
possible with the conditions of the people about them. 

It is to be remembered in this canvass that people 
will frequently claim church relations and will theo- 
retically have them, when practically they sustain no 
definite church relationship. Because they were mar- 
ried in, or many years ago the grandmother was a 
member of, a certain church, they have come to regard 
that church, in an indefinite way, as theirs. Or it may 
be that the children recurrently with holiday times 
attend the Sunday-school, and so the parents will 
make claim to a church home. Dr. Paden, of the Hol- 
lond Memorial Presbyterian Church, Philadelphia, said 
that in a house-to-house canvass of a considerable 
district about his church, hardly ten per cent of the 
people visited were, from their own accounts, without 
a church home, while practically he believed that a 
much larger per cent were of the non-church-going 
classes. 

II. The canvass is followed up by everything within 
the church's power for winning the people to Christ 
and to his service. One of the most successful means, 
and one that prepares for other influences, is the house- 
to-house visitation. This method has been attended 
with blessed results. It is the way the disciples 
w^orked, — " breaking bread from house to house." The 
people are called upon by one of the pastors, again 
by some members of the visiting- staff, and again by 
s 33 



MODERN METHODS IN CHURCH AVORK. 

other members of the church. Acquaintance is com- 
menced, a cordial invitation to the church services and 
an assurance of welcome to all the church privileges is 
given. Visits are repeated, letters are written, church 
notices are mailed, and little attentions are shown in 
every way. By and by the door of the heart stands 
ajar. These little things, by the interpreting power of 
a Christ-like personality, have accomplished the end : 
the people are won to Jesus Christ and to his service. 

In a community of about twenty-four thousand pop- 
ulation, the nineteenth monthly report of such visi- 
tation ' ' started into the beginnings of church life 
thirty-eight families." ^ This ought to teach us the 
lesson of patience and perseverance. It takes time for 
thoughts to mature and for new purposes to form. 

Other results of this canvassing and systematic visi- 
tation may be mentioned. In the city of Rochester, 
N. Y. , recently about forty families were anchored within 
the fellowship of the church, as a result of a house-to- 
house canvass by two churches of that city. This is 
the more significant when we remember what a church- 
going community Rochester is, and that the canvass was 
made by the Brick Church, which has a membership of 
1,935, and by the Central Church, which has a member- 
ship of 1,712. It is stirring to see pastors of such 
large churches with feelings of responsibility CA^en for 
'' sheep not of their fold." In Buffalo, N. Y., 387 
families were started into the beginnings of church life 
in one month's time, — not into active membership, but 
into definite church connections ; children in the Sun- 
day-school, and older people in some department of 
the church. In the town of Montclair, N. J., at the 
first monthly report, the churches gave a classified 

1 Rev. Frank Russell, D.D., Report of the Christian Conference, 
Chickering Hall, New York, 1888, p. 172. 

34 



REACHING PEOPLE OUTSIDE THE CHURCH. 

list of an aggregate of 614 names and addresses of 
young men and young women who were not connected 
with any evangelical church. Oue of the pastors 
present said, " My brethren, would you have guessed 
a hundred such persons in our little connnunity of less 
than five thousand population ? The fact that we have 
them is worth twenty times as much as all these con- 
ferences that led the way to such lists and classifica- 
tions have cost us." ^ When Rev. G. R. Pike assumed 
the pastorate of the Greenstone Presbyterian Church at 
Pullman, III, in 1894, he at once made a study of 
his new field. A canvass of the town was organized, 
and the name, residence, and church relationship of 
every person (at that time some eight thousand) was 
ascertained. Mr. Pike says: "The striking discovery 
was made that there was a body of from twelve to 
fifteen hundred unmarried men scattered about in pri- 
vate families and lodging-houses ; obviously, here was 
a class needing special attention." Dr. Thomas Chal- 
mers had his whole parish in Glasgow divided into dis- 
tricts, containing about twenty-five families in each. 
He assigned two visitors to each of these little fields, 
and kept himself informed as to the work by monthly 
reports. His canvass showed eight hundred families 
who were without church connections, but through the 
efforts of the church six hundred families were devel- 
oped into regular attendants of the church. The 
Hanson Street Baptist Church of Brooklyn, N. Y., con- 
ducted a house-to-house canvass in the immediate 
vicinity of the church. Although this church is located 
at the heart of the church-going population of Brook- 
lyn, out of the forty thousand people canvassed eight 
thousand were found to be without a clmrch home. 

1 Eev. Frank Russell, D.D., Report of the Christian Conference, 
Chickeriug Hall, New York, 1888, p. 171. 

35 



MODERN METHODS IN CHURCH AVORK. 

But it is not necessary to multiply these illustrations. 
Out of the many who wrote me of their work in this 
line, only one reported discouragements. A pastor in 
New York City, while acknowledging that his church 
through the house-to-house canvass came into possession 
of the addresses of a goodly number of non-church- 
going people, said that he did not know of "one per- 
son who had come into the church as a result of the 
canvass." Is not this a humiliating confession? 
A list of non-church-goers is of no value unless it is 
used. When Elijah raised the dead boy to life, it 
was necessary to do more than find the corpse, he 
had to spread himself upon it. We must keep in 
close touch with the non-church-going community, 
follow them up constantly, cling to them, never let 

go- 
There is no larger field for the personal activity of 
the members of the church than that offered by house- 
to-house visitation, and it is a comparatively easy thing 
to go w^ith at least a personal invitation to the church 
service, when the entree has been given b}^ the house-to- 
house canvass. Let there be a heart interest born of 
Christ love, and there will be blessed results. Bisliop 
Andrews has well said : " It will be a new reformation, 
the proper enlargement and completion of the Lutheran 
Reformation, when somehow or other it sliall come to 
be imderstood that all the Lord's people are prophets. 
When, not out of a mere sense of dut}^ not because 
they feel that they must do it, but out of a great sense 
of the good which Christ offers and the natural desire 
of loving hearts to give that good to others, all the 
young men and the j^oung women of the world, and 
the older men and women, all these shall use this won- 
drous gift of speech to persuade otliers to be reconciled 
to the Lord Jesus Christ. The fault of the churches 

36 



REACHING PEOPLE OUTSIDE THE CHURCH 

is this, that we are doing but very little personal 
labor for the Kingdom of Christ." ^ 

Much is accomplished in this personal work, though 
the people visited are not brought within church affili- 
ations. The various visits in the community are as 
fountains of water upon an arid desert. Every family 
visited is another stream of gospel blessing. Thus 
religious sentiments and ideas percolate the commu- 
nity, and inevitably its whole moral and religious 
tone is raised and society is uplifted. We should 
keep in mind, therefore, that the object of our per- 
sonal work and visitation is for society as well as the 
individual. 

A canvass with a view of ascertaining more than the 
religious status of the communit}^ was undertaken dur- 
ing the past winter by the Federation of the Churches 
and Christian Workers of New York City. They made a 
sociological canvass of the Fifteenth Assembly District, 
and gave their visitors tlie following instructions : "To 
ascertain rents from the janitor ; to preserve only the 
surname of each family; to register nationalit}^ accord- 
ing to mothers ; to enter the age of each child ; to as- 
certain for the Y. M. C. A. the number of male 
boarders between sixteen and twenty 3^ears of age ; to 
specify the church attended by the family and the Sun- 
day-school attended by the children ; and on the line 
' Water on Floor ' to register every family possessing 
a private bathtub and sanitary conveniences. Visi- 
tors were also instructed to make notes concerning 
cleanliness and thrift, and to inquire, whenever feasible, 
in what wa}^ the church can be most useful to the 
families visited." '^ 

1 Report of the Christian Convention, Chickeriug Hall, New 
York, 1888, p. 181. 

2 Manuscript Report of the Sociological Canvass. 

37 



MODERN METHODS IN CHURCH WORK. 

What a field for thought, what an opening for ac- 
tivity, such a canvass affords ! The Church b}' this 
means comes into intimate relationship witii the inner 
life of the commuint}^ She finds where the dangers 
that environ the people lie, where oppression touches 
them, where sanitation is neglected, where law is vio- 
lated. She gathers facts that point to the remedy for 
existing evils. She comes into personal touch with the 
life of the working man and woman, learns their 
amusements and their need of amusement, their social 
as well as their spiritual needs, and, looking at society 
from this standpoint, understands many things that 
will prove invaluable in her great work for the regener- 
ation of society. 

The Sociological Canvass referred to revealed the 
fact that within the district covered by it 1,579 fami- 
lies have only seventeen bathtubs, and 1,079 of these 
families in the poorest part of this district have but 
five bathtubs. Also that there were one hundred and 
thirty-one places where liquor is sold to only eight 
churches, and that these churches had within their ter- 
ritory 5,807 non-church-members and 8,397 non- 
attendants. The fact is, these non-church-members 
and non-church-attendants are closeh^ allied to the 
non-bathtubs, non-playgrounds, and non-healthy con- 
ditions, and lastly and chiefly to the non-realization 
among Christians that we are to work for the salvation 
of society as well as the salvation of the individual, 
and that " to put the Lord Jesus Christ into an individ- 
ual, we must put the Lord Jesus Christ into society."^ 
It is of little avail to bring families into church two 
hours in the week and send them to " Hell's Kitchen " to 
live one hundred and sixt3^-six hours in the week, where 

1 Rev. Lyman Abbott, D.D , Second Convention of Christian 
Workers, New York, 1887, p. I2l. 

38 



REACHING PEOPLE OUTSIDE THE CHURCH. 

vice, vulgarity, profanity, filth, and crime poison and 
debase, and where every influence breeds moral leprosy 
and "the spirits of the air" drag to perdition. We 
must have society Christian from centre to circumfer- 
ence, must seek not only to fortify against temptation 
but also to remove temptation ; instead of now and then 
reclaiming our boys, saving a drunkard, or rescuing a 
fallen woman, we must make efforts to kill the saloon, 
shut up the gambling-dens, and wipe out the brothel. 
True, we must continue to work for the individual ; but 
society is the aggregate of the individuals, and what- 
ever therefore affects their organic relations demands 
our time and thought. Professor Richard T. Ely well 
says : "It is as truly a religious work to pass good laws 
as it is to preach sermons ; as holy a work to lead a 
crusade against filth, vice, and disease in slums of 
cities, and to seek the abolition of the disgraceful ten- 
ement-houses of American cities, as it is to send mis- 
sionaries to the heathen." ^ 

Only as the Church comes into personal touch with 
the people, will it know what is best to do for them 
and how best to do it. The great mistake of the past, 
I believe, has been the divorcing of work for society 
from work for the individual. This has given rise to 
what is popularly known, on the one hand, as the 
" religion of humanity " and on the other, what has 
been too narrowly called " Christianity." Neither 
position alone is right. Both are fractional. The 
truth is only in the union of the two. Only as we 
seek the salvation of. men and the redemption of the 
WORLD are we worthy the name of followers of the 
Lord Jesus Chiist. 

1 Social Aspects of Christianity, p. 73. 
39 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE V. 

PEKSONAL WOKK. 

To win rnen, one by one, to personal allegiance to Christ is finally 
the whole problem of the kingdom of God on earth ; and to learn to do 
this is the precise aim of training-class work. A mechanical learning of 
methods is here, therefore, utterly beside the mark ; since a man's re- 
lation to Christ must be vital and personal, and there can be no me- 
chanical production of life. In general we may not hope to bring an- 
other into any closer relation to Christ than we ourselves hold ; for the 
sake of others, therefore, as well as for ourselves, we need first and 
most of all to come under the direct impression and influence of Christ ; 
to ripen that acquaintance with God in Christ which is eternal life. 

Henry Churchill King. 

If all the people who inwardly say, as King Agrippa 
said to Paul, "Almost thou persuadest me to be a 
Christian," should stand up, they would, I believe, be 
like the stars for number ! 

There are various ways of dealing with these ' ' al- 
mosts " and with the non- Christian community. 

Systematic personal effort for winning souls is the 
practice of many churches, and there is an increasing 
disposition to return to this Apostolic way of working. 
How often Jesus preached to an audience of one ! It 
was the Rev. Dr. Cumming, of Glasgow, who said, " If 
I take the last few years of my ministry, I can trace 
far more decided fruit from personal dealing with indi- 
vidual souls than from all my preaching besides. You 
cannot tell how it is with a man's heart about religious 
difficulties, about his understanding of how and what to 
do when he comes to Christ, till you get side by side 
with him and get him to tell 3"ou what the difficulty is." 

40 



PERSONAL WORK. 

It is " only a step " between many a soul and Jesus ; 
and it is not always indifference that restrains from 
taking that step. There are oftentimes real difliculties, 
and it is not always known that difficulties and doubts 
can be put down at the Saviour's feet. As Mr. Moody 
lias said, the devil places a straw in the way and mag- 
nifies it into a mountain. The real hindrance might 
not be met by sermons in years. There is a simple 
and systematic plan of getting at the basis of the trou- 
ble. In the chapter on "Church-Members, Who are 
They and What are They? " the card system suggested 
gives the religious status of those even distantly con- 
nected with the church. From these cards a list may 
be made, bearing the names and addresses of all who 
are not Christians, and another list of all who are 
Chi-istians but not church- members. The list is added 
to, as new names are obtained. The people should be 
encouraged to report their interest in the spiritual wel- 
fare of others. To this end the Ruggles Street Bap- 
tist Church, Boston, uses the following card : — 



Dear Pastor , — I am personally and prayerfully 
interested in the conversion of the following persons : 


NAME. 


ADDRESS. 


















Yours very truly, .J 


Addre. 


?6-, 







The lists of names are before the pastor constantly, 
and he either calls personally on these people or assigns 

41 



MODERN METHODS IN CHURCH WORK. 

some one to call, that the question of their relation to 
Jesus Christ and to the church may be brought to 
them, face to face. Such calls, when prompted by 
sincere interest, are almost always welcome! But if not 
welcome, why be discouraged ? A minister in an East- 
ern city called on a man of his congregation with view 
to his soul's interest. The man listened attentively, 
though he appeared somewhat displeased. The pastor 
knelt in pra^^er, but the man kept his seat. The next 
prayer-meeting night, however, this man came to the 
meeting, and at its close, when opportunity was given 
for confessing Jesus Christ, he was the first one to his 
feet, — much to the joy and comfort of his pastor and 
family. Another interesting case is that of a young 
woman who rudely repelled the personal interest of a 
friend. The two separated and did not meet for a 
number of years. The young woman with shining face 
then told her story. "You annoyed me," she said, 
" but your words were as good seed. I had no rest 
from the hour you spoke to me till I gave myself to 
Christ, but I have been happy in his service ever 
since." Three things are to be remembered in this per- 
sonal work : prayer, patience, and persistence. Never 
let go of any one. Never shoiv impatience. An earnest 
church-worker told me of writing to a lady friend, ask- 
ing the privilege of talking with her of her relation to 
Jesus Christ. The women were of the same social 
standing ; but the letter was never answered, although 
the woman addressed would not, under other circum- 
stances, have suffered herself to appear discourteous. 
The friend who wrote the letter w^as not so foolish, 
however, as to be offended, but, meeting the woman in 
public a few days later, took especial pains to shake 
hands cordially, to show a bright face and friendly 
interest. Thus she won her friend's heart and pre- 

42 



PERSONAL WORK. 

pared the way for winning her to Christ. One church 
has come before me where pastor and people have 
worked and prayed for certain families and individuals 
for a number of years before results were realized. 

That two-thirds of the earth's people have not even 
heard of the name of Jesus is due to the fact, I believe, 
that Christian people have done little personal work, 
though they may have liberally supported the general 
church work. Can it be gainsaid that the Christian 
Church has not been reaching the people as she should ? 
Let us consider this question from four different 
standpoints : the average cost of a convert, the aver- 
age number of converts to a church, the average num- 
ber of church-members to a convert, and the number 
of churches that report no converts after a whole year's 
work. First, as to the cost of a convert. While it is 
true that no money value can be placed upon a soul, 
yet financial matters are hard facts and must be con- 
sidered whether we want to or not, and in the spirit of 
honest inquiry we may ask if the money expended 
annually by the churches is represented by such 
results as reasonably might be expected. This reason- 
ing does not overlook the varied activities of the 
church, and the fact that much energy, time, and money 
must be spent for those gracious ministries whose 
immediate end is other than reaching the unconverted ; 
does not overlook, because the resultant of all minis- 
try — hearts comforted, sufferings alleviated, persons 
helped, benevolences given, and all Christian activi- 
ties — should be the training and placing of Chris- 
tian soldiers, soul-winners^ in our Church militant, 
that the number "added to the Church daily" may 
increase. 

The following tables show the average number of 
additions by letter and confession (or confirmation), and 

43 



MODERN METHODS IN CHURCH WORK. 

the average number by confession only, to each church, 
together with the amount of money expended for paro- 
chial purposes, in the United States during the past 
five years in four different denominations. The amount 
of money that each convert cost (that is, each church 
addition by confession or confirmation) is computed 
from these figures. 



1891. 





t 




Average 


Total 


o^og 






2 
5 

6 


Total 

No. 
Addi- 
tions. 


No. 

Addi- 
tions to 

each 
Church. 


Addi- 
tions on 

Con- 
fession. 


Average N 
Additions 
Confession 
Confirmati 


Congre- 
gational 
Expenses. 


Episcopal 


5,398 


41,261 


7.6 


41,261 


7.6 


^11,210,095 


Presb3i;erian,N. 


6,819 


95,909 


14 


58,102 


8.5 


9,556,501 


Congregational 


4,985 


52,086 


10.4 


30,614 


6.1 


6,791,607 


Baptist 


35,860 


280,150 


7.8 


172,261 


4.7 


7,740,091 



$271 

164 

222 

44 



1893. 



Episcopal 


5,546 


43,575 


7.8 


43,575 


7.8 


$11,210,095 


Presbyterian, N. 


6,946 


93,714 


13.4 


55,310 


7.9 


11,032,126 


Congregational 


5,140 


54,576 


11.2 


31,582 


6.1 


7,140,092 


Baptist 


36,793 


288,891 


7.8 


177,676 


5.9 


9,999,859 



$257 
181 
226 



1893. 



Episcopal 


5,570 


42,466 


7.6 


42,466 


7.6 


810,544,737 


Presbyterian, N. 


7,038 


96,483 


13.7 


57,506 


8.1 


10,502,208 


Congregational 


5,236 


57,561 


10.9 


34,444 


6.5 


7,005,338 


Baptist 


38,122 


303,344 


7.1 


189,734 


4.9 


7,986,668 



182 

226 

42 



44 



PERSONAL WORK. 



1894. 





1 

6 

52i 


Total 
No. 
Addi- 
tions. 


Average 

No. 
Addi- 
tions to 

each 
Church. 


Total 
Addi- 
tions on 

Con- 
fession. 


Average No. 
Additions by 
Confession or 
Confirmation. 


Episcopal 


5,803 


42,971 


7.4 


42,970 


7.4 


Presbyterian, N. 


7,112 


114,353 


16 


72,967 


10.2 


Congregational 


5,312 


62,946 


11.7 


38,853 


7.2 


Baptist 


37,910 


338,865 


89 


220,340 


5.8 



Congre- 
gational 
Expenses. 



13 



$10,544,737 $245 

10,285,083 140 
I 
7,035,307: 185 

8,046,668 36 



1895. 



Episcopal 


5,885 


45,261 


7.6 


45,261 


7.6 


$10,544,737 


Presbyterian, N. 


7,202 


104,146 


14.4 


65,639 


9.1 


9,899,691 


Congregational 


5,347 


57,932 


10.8 


35,327 


6.6 


6,707,613 


Baptist 


40,064 


299,109 


7.4 


188,728 


2.1 


8,202,985 



$232 
150 
189 
431 



To look at the matter from another standpoint, what 
has been the harvest of souls resulting from the per- 
sonal, or the combined personal and general, efforts of 
church-members ? The following table shows the 
average number of church-members to a convert for 
each of the past five years in four leading denomi- 
nations in the United States. No account is made in 
this reckoning of the ministers; and yet who has 

1 a. The amount of money expended by the Episcopal Church 
is estimated from the triennial reports of the conventions of that 
church. )8. Xo estimate of accessions to the Episcopal Church hy 
letter could be obtained. 7. The figures for the Baptist Church 
include all different branches of that churcli in the United States. 
S. No estimate could be given of other leading denominations in 
the United States because of the want of accurate figures of those 
denominations as to their increase on confession, e. The figures for 
the Presbyterian Church are for the Presbj-terian Church, North. 

45 



MODERN METHODS IN CHURCH WORK. 

done most in bringing about these conversions, — the 
ministers or the people ? If the former, then the table 
would make a far more humiliating showing than it 
does. 



1891. 


Churches. 


Ministers. 


Members. 


Converts. 


Average 
No. Church- 
members to a 
Convert. 


Congregational . 


4,886 


595,397 


30,614 


19.44 


Presbyterian, N. 


5,991 


790,827 


58,112 


13.60 


Episcopal . . . 


4,088 


526,276 


41,261 


12.75 


Baptist. . . . 


23,800 


3,269,806 


172,262 


18.98 


1893. 


Congregational . 


5,003 


615,757 


31,582 


19.49 


Presbyterian, N. 


6,061 


813,327 


55,310 


14.70 


Episcopal . . . 


4,261 


543,275 


43,575 


12.46 


Baptist .... 


24,798 


3,383,160 


177,676 


19.04 


1893. 


Congregational . 


5,138 


637,008 


34,444 


18.49 


Presbyterian, N. 


6,236 


837,984 


57,506 


14.57 


Episcopal . . . 


4,348 


561,957 


42,466 


13.23 


Baptist .... 


25,354 


3,496,988 


189,734 


18.43 


1894. 


Congregational . 


5,287 


660,339 


38,853 


16.99 


Presbyterian, N. 


6,348 


877,896 


72,967 


12.03 


Episcopal . . . 


4,384 


591,317 


42,971 


13.76 


Baptist .... 


27,091 


3,637,421 


220,340 


16.50 



46 



PERSONAL WORK. 



1895. 


Churches. 


Ministers. 


Members. 


Converts. 


Average 
No. Church- 
members to a 
Convert. 


Congregational . 
Presbyterian, N. 
Episcopal . . . 
Baptist .... 


5,347 
6,506 

4,487 

27,774 


680,518 

903,648 

616,843 

3,720,235 


35,327 
65,639 
45,261 

188,778 


19.26 
13.76 
13.62 
19.76 



According to these figures, in 1895 for example, it 
took 19.26 church-members to one convert in the 
CougTcgational Church, to say nothing of the work of 
the 5,347 ministers of that denomination; in the 
Presbyterian Church it took 13.76 members to one 
convert, in addition to her 6,506 ministers; in the 
Episcopal Church 13.62 members to every one received 
by confirmation, not mentioning her 4,487 clergymen; 
and in the Baptist Church it took 19.76 members to 
every addition by confession, in addition to the 27,774 
ministers of that denomination. As seen by the above 
table, also, the average cost of every addition by 
confession (or confirmation) during each of the past 
five years, — averaging the cost to the Congrega- 
tional, Presbyterian, Baptist, and Episcopal Churches, 
— is $167.04; and it has taken on an average 16.04 
church-members to one convert during each of the 
past five years, again averaging the same denomina- 
tions, to say nothing of the work of their thousands 
of ministers, while the average number of annual 
additions on confession (or confirmation) to each 
chui'ch of these denominations has been but 6.89 
members. 

There are yet other facts appalling in their revela- 
tion. In the United States there are 7,469 Presby- 

47 



MODERN METHODS IN CHURCH WORK. 

terian churches, and of this number about one-fifth, 
or 1,509 churches, according to the minutes of the 
General Assembly for 1896, reported that they had 
received no members on confession of their faith during 
all the months of the preceding year. In the North 
Central States, out of a total of 2,971 churches, 661 
churches, or one church out of every four and one-half 
churches, reported that they had not one convert after 
twelve months of work. In California one church out 
of every three reported no converts. Even in New 
York State, where the Presbyterian Church is so 
strongly organized and has the prestige of years, one 
church out of every eight reported that they had not 
one convert to show for the work of the entire year. 

Turning now to another leading denomination, 
we find that out of the 5,482 Congregational churches 
in the United States, according to the Year Book 
for 1896, 1,438 churches, or, in other words, less than 
one-fourth of all the churches, reported that they 
had not so much as one convert to show for the 
year's work. 

In the New England States 470 churches out of the 
1,582 reported no additions on confession of their faith,, 
and 580 of the 2,188 churches in the North Central 
States, or one church out of every four, reported no 
converts after twelve months of toil. In the Rocky 
Mountain and the Pacific States the record is raised by a 
fraction, one church out of about every four and one- 
half reporting no additions by confession.^ It is to be 
acknowledged that many of these churches are the 
smaller churches, but this is by no means true with all. 

1 In preparing these statistics for the Presbyterian and Congre- 
gational denominations, I have, when the report of a church 
was largely incomplete, given the churcli the benefit of the doubt. 
These statistics therefore are conservative. 

48 



PERSONAL WORK. 

Many have close to one hundred members, some over 
two hundred members, still others over three hundred 
members. Yet, with all their working forces, — 
preachers, teachers, officers, Sunday-schools, and or- 
ganized societies, — there is not one convert to show for 
all the year's work. AVhat a record ! While statistics 
of this kind are not so accessible for other denomi- 
nations, there is reason for believing that the Presby- 
terian and Congregational churches are not exceptions 
in the record of church work. 

■ Dr. Josiah Strong has shown that, taking 80,000 
churches together in the United States, their annual 
additions on confession of faith are only five per cent 
of their membership, and significantly adds that at 
this rate it would take these churches twenty years — 
even though ' they suffered no losses by death — to 
make an increase of one per cent, to say nothing of an 
increase of thirty or sixty or a hundred fold of which our 
Master talked ! ^ 

If Christians had been faithful in personal work, 
could the results have been so small? At this rate, 
how long will it take to win the world for Christ? 
When may we hope that his Kingdom will come? 
But that so little personal work is done is not always 
the fault of the church-members. The sins of their 
neglect will be upon many a minister ; or must we go 
a step farther back, to their training in our theological 
seminaries, to find the real source of this neglect? 
The people must be told how to work personally ! The 
pastor, who makes the business of the Kingdom his 
one business, ought to be fruitful of suggestions to 
his people for ways of working. To unfold the Word 
of God and to find ways for its practical application, 
have been his one study. To this end he labors and 
1 The New Era, p. 357. 
4 49 



MODERN METHODS IN CHURCH WORK. 

toils and plans, only to find himself perplexed often- 
times as to what is wisest to do. If the best way of 
working, then, is not always patent to the pastor, 
much less must it be to the people ! The minister must 
come to their aid, — make suggestions out of his 
larger experience and more thoughtful study. Should 
not more time be given to the study of ways of win- 
ning souls? There are many Christians who would be 
glad to do the work and hunger for it, but they do 
not know how, and when they try make a sad failure 
of it. This need is being met by many pastors in 
having a Workers' Training-Class. The object of the 
class is to give practical suggestions as to how to deal 
with inquirers and the unsaved. Professor Henry C. 
King, of Oberlin, Ohio, who teaches such a class, takes 
up six typical cases which practically cover the various 
conditions of mind and heart with which one is likely 
to meet. They are as follows : ' ' The willing but 
ignorant, those lacking conviction, the wilfully indif- 
ferent, the doubter, the young Christian, and those 
turning back." In instructing his class how to deal 
with these cases, Professor King gives the following 
plain directions: "State the condition of the person" 
to yourself in different forms. Get it clearly and in- 
dividually before you, — the precise point to be met, 
the man's attitude and need. Ask, in dealing with just 
such a person, what dangers must be guarded against. 
Now ask what exactly is involved in the position of 
this person, — naturally, necessarily involved. And 
this necessary implication means that some truth is 
set aside, overlooked, left out of account. What 
exactly is that needed truth? Now search for the 
passages (maybe whole -books or trend of Scripture) 
enforcing and emphasizing the points brought out in 
the truth needed." 

50 



PERSONAL WORK. 

These classes, as conducted by various churches, 
are composed of both sexes aud of all ages. Some of 
the classes are called " Win-One Circles." The re- 
quirement of membership in these circles is that at 
least one soul shall be selected, pra^^ed for, worked for, 
and, if possible, by the blessing of God, won. The 
pastor meets the society as a whole or in divisions 
at such times as the needs and local conditions render 
practicable. Instruction is then given and reports 
heard of work done. The Rev. Arthur Leonard Wads- 
worth, pastor of the First Baptist Church, Rock- 
land, Mass., in speaking of his "Win-One Circle," 
says: "Furthermore, my aim is to have a body of 
Christian workers who shall do whatever is asked of 
them in time of special services, be able to lead prayer- 
meetings in cottages and school-houses and to point 
inquirers to the Lamb of God." 

This is, I believe, one of the first circles with which 
a pastor should be surrounded. What a feeling of 
strength it would give ! What a spiritual force in the 
church and community it would be! A company of 
people banded together to study God's Word, — to pray 
and to plan for the salvation of souls ! The ' ' win- 
one " idea, however, need not be confined to the 
members of that circle. Why should not the plan of 
assigning individuals to individuals be carried out in 
every society and with every church-member? This 
would mean the ingathering of many who are without 
the church fold. But those who do this work should 
realize that it must be done quietly and wisely as well 
as prayerfully. 

For those members of the church who are not able 
to attend the " Win-One Circle" or the training-class, 
if not for all, many of the precepts and principles in 
these workers' classes should be put into definite 

51 



MODERN METHODS IN CHURCH WORK. 

directions for aiding in the general work of the 
church. 

To this end Rev. Russell H. Conwell, D.D., pastor 
of the Baptist Temple, Philadelphia, has a printed 
pamphlet for the members of the church which is 
called the "Workers' Handbook," containing specific 
directions to members of all the different societies in 
the church and other church workers as to how they 
may best advance the interests of their society or 
otherwise help in church work. 

The following directions to the Business Men's 
Union is an example of the painstaking care with 
which these duties are outlined : — 



THE BUSINESS MEN'S UNION. 

Each member can personally Invite each business man who joins the 
Church to unite with the Society. 

He can make it his special duty to welcome to the Church, to the 
Society, or to the prayer-meetings, each business man he can find 
present by active searching. 

He can look after travelling business men at hotels, and bring them 
to the Temple. 

He can cultivate a fraternal spirit among the business men of the 
Church. 

He can bring in new ideas, and suggest new plans of Christian work. 

He can discuss business measures with reference to fraternity and 
religion. 

He can use his influence to put honest and successful business meth- 
ods into all branches of church work. 

He can push enterprises for the payment of church debts, and for 
the strengthening of the financial, moral, and rehgious work. 

He can interest the Society and his friends in hospital, mission, rescue, 
temperance, evangelistic, benevolent, and fraternal efforts. 

He can cheerfully work with the majority on any useful plans. 

He can be punctual and persistent in liis attendance on the religious 
and business meetings of the Union. 

He can use his business experience and common-sense on public and 
private occasions to keep the business of the Church in a prosperous 
condition. 

He can win sincere, influential, enjoyable Christian friends, to whom 
his own manly Christian character will be a continual blessing. 



52 



PERSONAL AVORK. 

Every person received into the membership of the 
Baptist Temple receives a ' ' Workers' Handbook " at 
the time of his reception. Is tliis not suggestive of 
what could helpfully be done always when persons are 
received into the membership of a church? It is a 
memorable day in the life of those who plight their 
faith to that body which is the bride of Christ, and 
we should show in every way possible that we recog- 
nize the solemnity and import of the step taken. In 
appreciation of this, some churches give certificates 
of membership (not transferable) at the time persons 
are received into the membership of the church. 

Another help in securing the personal interest and 
of gaining a permanent hold upon the endeavors of 
the members of the church in Christian work is the 
enlistment card system. The following is an example 
of such an enlistment card : — 



"LORD, WHAT WILT THOU HAVE ME TO DO?" 


1 wish to work in some definite way for Christ and the 


Church, and would like to have imj name j^roposed as a 


worker in the following. 


Check those you wish io work in. 


1. Church Prayer Meeting. 


11. Visiting among the Sick and 


2, Toimg People's Society of Chris- 


Needy. 


tian Endeavor. 


12. Calling on Strangers. 


3. Home Sunday School. 


1.3. Temperance work. 


4. Whatsoever Society. 


14. District Visitation. 


5. Ladies' Home Missionary So- 


15. Distributmg Christian Liter- 


ciety. 


ature. 


6. Ladies' Foreign Missionary So- 


IG. Cottage Prayer Meeting. 


ciety. 


17. Men's Club. 


7. Ladies' Helping Hand. 


18. Brotherhood of Andrew and 


8. Ladies' Prayer Meeting. 


Philip. 


9. Young Ladies' Society. 


19. Sustaining after Meeting. 


10. Kmg's Daughters. 


20. Work at the Mission. 


Name, 


Address, 





53 



MODERN METHODS IN CHURCH WORK. 

The Jefferson Park Presbyterian Church, Chicago, 
111., has a similar system, but with the following sig- 
nificant addition : — 



IF SICK OR AGED, PLEASE MARK THE 
FOLLOWING. 

Praying for each service at the hour when it is held. 
Praying daily for the church, its pastor, and its work. 
Praying for others who are sick or aged. 
Writing letters to such when requested by the pastor. 



Remarks . 



Every member of the church should do something 
personally to proclaim the gospel of salvation. This 
is further made possible, even to the most timid, 
through the system of Silent Evangelism. Silent 
Evangelism is the use of a series of cards, neatly 
printed in colors and different tints, for the purpose of 
personal work ; the bringing to another's mind in a 
delicate and direct way the truth of God and the ques- 
tion of one's relation to Jesus Christ. The system is 
highly endorsed and commended by the leading clergy, 
bishops. Christian workers, and college presidents 
throughout the country. 

Time and circumstances do not always give oppor- 
tunity for conversation as to another's spiritual wel- 
fare ; again one may be too timid, or may be in doubt 
as to what is best to say. But it is an easy thing to 
hand to another a card like the following : — 

54 



PERSONAL WORK. 



Jfliap friend, / teas just icondering if you have 
found the secret of the blessed life. It 's a queer 
and quiet way to ask a question, is n't it, hut have 
you pondered earnestly the Saviour's words, 

"l©iti)out Mi pe can tio notl)in0"? 

and PauVs triumphant saying, 

"31 can Do a\\ t?)in0!^ tbrou0b ^ftri-st, ttijicf) 
jjtren0tbenetb me"? 

Oh, this companionship with Jesus ! What joys it 
brings! How it lightens care and helps one toil 
and win I 

May " the peace of God, which passeth understanding, keep your heart and 
mind through Christ Jesus." 



The card is given. A silent prayer goes with it, 
and the results are left with God, who has promised 
that " his word shall not return unto him void." 

The following instance is told which shows the 
splendid results with which the plan has been blessed : 
' ' A young man approached a stranger in the streets 
of Boston, and gave him a Silent Evangelism card.. 
The stranger happened to be a resident of Philadel- 
phia and a Christian. He took the card home, and 
gave it to a person for whom it bore an appropriate 
message. As a direct result, union and peace came 
to a broken family, and eleven persons were brought 
into relation with the Church of Christ." 

The beautifully printed cards of Silent Evangelism 
bear different messages of sympathy and personal in- 
terest, and so are adapted to different people, that is to 
say, to different ages and conditions. The cost is very 
little : the use of one card a day will make an average 
cost of but three and one half cents a week, and the use 

55 



MODERN METHODS IN CHURCH WORK. 

of one card a week, a cost of but twenty-six cents a 
year. ^ 

Another real service, and one that leads to and en- 
courages personal work, is to place a number of tracts 
or leaflets in the hands of Christians, and urge them to 
enclose a suitable one in their various letters. Such a 
message is often blessed to great good ; and as great a 
blessing and inspii-ation, I believe, comes to the sender. 

But there is yet another way of working to the end 
of spiritual conviction in our churches. It is the sug- 
gestion of the Rev. J. Wilbur Chapman, D.D., Evan- 
gelist and pastor of Bethany Presbyterian Church, 
Philadelphia, that the teaching of the lesson and usual 
exercises of the Sunday-school occasionally give way 
to an evangelistic ser^dce. The general plan suggested 
is about as follows : A preliminary conference and 
prayer-meeting of officers and teachers on the Sabbath, 
for one-half hour before the opening of the School. 
The school is opened with the singing of appropriate 
and familiar hymns and with prayers. The Pastor 
and Superintendent then make short evangelistic ad- 
dresses. After this the teachers take their classes in 
general conference, and heart to heart talk with schol- 
ars as to their personal relation to Jesus Christ. The 
teacher then hands the following card to the several 
members of the class : — 



/ have an honest desire henceforth to live a Christian life. 
I am willing to follow any light God may give me. 
1 ask the people of God to pray for me. 

Name, Residence, 

Name of Teacher, 



1 Address : The Silent Evangelism Association, 30 Lafayette 
Place, New York Citv. 

.56 



PERSONAL WORK. 

Wonderful results have been obtained in this way. 
A school in Newark, N. J., out of a membership of 
fifteen hundred had three hundred cards signed, and 
almost the entire number were received into the church- 
membership. A school in Burlington, Iowa, out of a 
membership of two hundred and fifty had fifty cards 
signed, and forty were received into the church. A 
small school in New York City out of a membership of 
one hundred and sixty-four received seventeen cards, 
another school of two hundred and seventy received 
sixty cards, and many other schools have obtained 
like proportionate results. It is worth while to " suf- 
fer the little children to come!" There is a growing- 
conviction that in work for children lies the hope of the 
Church. By far the majorit}^ of Christians are those 
who became such before reaching the age of twenty- 
one. 

A little girl came to her mother with the query, *' Am 
I old enough to become a Christian? " " Are you old 
enough to love mamma? " was the reply. " Yes," said 
the child ; ' ' but am I old enough to become a Chris- 
tian? " The mother then asked, " Are you old enough 
to trust mamma?" As the little girl gave assent, a 
third question was asked, ' ' Are you old enough to 
obey mamma ? " Light came to the little face as the 
fond mother said, "If you are old enough to love, 
trust, and obey mamma, you are old enough to love, 
trust, and obey Jesus ; and that is what it is to be a 
Christian." Here is a lesson for Christian workers ! 

" They that be wise shall shine as the brightness of 
the firmament ; and the}^ that turn many to righteous- 
ness as the stars for ever and ever." ^ 
1 Daniel xii. 3. 



57 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE VI. 

EEACHING STRANGERS AT THE SERVICES. 

At every church service of every church there are 
usually present a number of strangers. Some of them 
are new-comers in the neighborhood, others are those 
who are " never at home" or whose butler would not 
admit the church canvasser. Many of these strangers 
once sustained creditable relationships with a church 
in some other place, but since moving they have ne- 
glected to assume any church responsibilities. They 
attend one church ouce, and then in a few weeks at- 
tend another, thus becoming church tramps. This 
class of people is not inconsiderable. Take New 
York, for instance. The greater part of its English 
population has come from the countr}^, where the major- 
ity of them were a church-going people. If the nominal 
Christians in that city, those who once happily testified 
to their faith in some church, would now assume defi- 
nite church connection and come full}^ into the Master's 
service, Manhattan Island would witness a revival of 
religion that would shake the continent. What is true 
of New York is true of every large city, and in some 
degree is true of the smaller city. 

Occasionally these sometime-Christians drift into 
the church services, as do also the occasional church- 
goers. Now the question arises, How shall we reach 
these strangers ? There is a very simple and satisfac- 
tory answer. 

58 



REACHING STRANGERS AT THE SERVICES. 

The thing to do is to learn who these people are, 
and where they live, that they may be followed up 
and persuaded, if possible, to assume Christian respon- 
sibilities. The church, therefore, seeks to obtain the 
names and addresses of strangers when they come into 
the sanctuary. 

Several simple methods are employed. The first 
method may be called the " Pastor's Welcome." Be- 
fore the service begins, the pastor or one of the pastors 
(where there is a plural pastorate) takes his position 
at the audience room door where the greatest number 
of strangers enter, and at the place where they wait 
for ushers to seat them. For these few minutes pre- 
ceding the service, the pastor really acts in the capa- 
city of head usher. No one is seated on this aisle until 
he hands the people over to the ushers. Let us see 
how it works. Several strangers enter: they come in 
groups of twos and threes and fives ; some are alone. 
The time is brief ; it will not do to keep them waiting. 
The pastor is the first to speak. " Will you have 
seats?" he asks. "The usher will be here in a mo- 
ment. I am the pastor ; w^e are glad to welcome you." 
In introducing himself the minister usually gives his 
name, and in reply, in most instances, strangers give 
theirs; if not, he says, "May I ask your name?" 
Here the name is given, and the pastor writes it down, 
saying, as he does so, "I should be glad to mail you 
one of our weekly calendars, if you will give me your 
address." Or, " I shall be glad to send you notices 
sometimes df our special meetings ; what address will 
reach you ? " The people are found ready and willing 
to give their names under such circumstances; but un- 
less some excuse, such as the sending of the church cal- 
endar or the notices of some meeting, be given before 
their address is asked, the questioner is almost certain 

59 



MODERN METHODS IX CHURCH WORK. 

to give offence. Ministers who have not tried this 
simple plan will be surprised to find how many persons 
they can thus welcome in a very short time. One of 
the pastors of the Marble Collegiate Church, New 
York, told me that he had obtained as many as 
seventy-five names and addresses in one morning. Such 
a kindly greeting is always well received. Human na- 
ture is the same the world over. A sincere welcome 
and courteous treatment are appreciated. This wel- 
come by the pastor not only secures the stranger's 
name and address, but it also gives the latter a home 
feeling in that church, and makes him receptive of the 
gospel message. 

But most churches have more than one entrance, 
and sometimes lay members, usually officers of the 
church, stand at such entrance-waj^s and welcome 
strangers in the same manner as that described above. 
It is easy for a man to introduce himself as an officer of 
the church. Where the congregation is large, it is im- 
portant that such officer know the people, that he may 
not make the mistake which a new pastor made in ask- 
ing an elderly man if he was a stranger. " Ko, not 
exactly," said the patriarch; " I have been a member 
of this church well-nigh forty years." The officer who 
welcomes strangers should also be able to read them. 
Some persons will not receive pleasantly even the 
asking of their names, but all appreciate the reception 
at the door and provision for being seated without 
embarrassment . 

Notwithstanding such earnest efforts to obtain the 
names of strangers as they enter the church, many 
addresses cannot be obtained in this way. The people 
may have come in too rapidly, or some may have come 
in late. Other methods must be employed. In the 
pews or in the hymn-books, — some place where it 

60 



REACHING STRANGERS AT THE SERVICES. 

caunot escape the eye, — pew cards are placed. Many 
pew cards have been before me. The following is 
fairly illustrative of them all : — 



THE CONGREGATIONAL CHURCH OF OSWEGO, N. Y. 

Cordially invites you to make it your Church home 
and to join in its work and worship. 

Sign your name and address below, and deposit this card when 
the plate is passed ; it will be miderstood that you wish to be 
called upon by the pastor as a regular parishioner, and to be 
assigned a permanent sitting. 

Seats are free on application, the expenses of the Church being 
met exclusively by voluntary weekly offerings, and all privileges 
of the Church will be open to you whether your offerings be large 
or small or wholly wanting. It is presimied, however, that all 
wiU wish to give something. Kindly indicate by an X before the 
figure on the back of this card whatever amoiuit you are wi llin g 
to pledge as your weekly contribution. 



[Reverse.] 

Mark an X in front of the amount you will give, and drop this 
card on the plate. The treasurer vrill understand that until 
further notification you will give this amount weekly, and will 
keep you informed of the state of your accounts. 

The contribution should of course be enclosed in an envelope 
signed with your name, else it cannot be credited. 



.01 


.06 


.15 


.30 


.75 


.02 


.08 


.18 


.35 


1.00 


.03 


.10 


.20 


.40 


2.00 


.05 


.12 


.25 


.50 


5.00 



An X here ( ) will indicate that you wish to see a copy of the 
chart of pews, with the vacant sittings marked. Any unoccupied 
seat is at your disposal. 



61 



MODERN METHODS IN CHURCH WORK. 

It appears to have been a common experience that 
strangers have not in great numbers signed these 
cards. Pastors have acknowledged to me that they 
believe the failure partly due to an attempt to put too 
much on one card. In this work we ought to bear in 
mind that we can lead the people only one step at a 
time. The object of the stranger's pew card should be 
one ; namely, to obtain his name and address. If the 
church is faithful, other things will follow. Again, 
these pew cards, as shown above, are too much in the 
form of a pledge, in that they appear to commit the 
signer to the expression of a church preference. The 
result is that few strangers sign the cards, as their 
thoughts and desu'es for a chui'ch home have not 
matured. 

A card which is entirely free from the objections 
given above, and one which has proven very success- 
ful, is the following : — 



THE MADISON AVENUE PRESBYTERIAN CHURCH 

Will he glad to send you special notices, from time 
to tim.e, of special meetings, if you will lorite your 
name and address below. 

Name, Address, 



A cordial welcome always to all. 
Seats free. 

Please leave this Card in the Pew or hand to 
one of the Ushers. 



This card has several advantages. It is brief. The 
first visit of a stranger is not the time to acquaint 
him with the whole system of the workings of the 
church, or to say that possibly it is his duty to go as 

62 



REACHING STRANGERS AT THE SERVICES. 

a foreign missionary. This card, too, does not com- 
mit the signer to any obligation. On the other hand, 
it will likely be to his pleasure to sign it. Many feel 
that this is just what they want. They do not care 
to go to church all the time, but if there is anything 
sjyecial going on, they are glad to go. So the card is 
signed, — its purpose is accomplished : the name and 
address is obtained. 

The ensuing week the pastor writes a letter some- 
what as follows : — 

My dear Mr. Smith, — We were glad to receive the 
card signed by you last Sunday in our church. It will give 
us pleasure to send you notices of our special meetings, 
and we believe that you will find them interesting and 
enjoyable. 

We cordially welcome you to any and all of our meetings ; 
and we shall be pleased to meet you personally, and hope 
to have the privilege of calling on you soon. 

Trusting that you will always feel at home with us when 
able to attend our services, 

Believe me, sincerely, 



A call is made as soon as possible. This is fol- 
lowed, from time to time, by notices of special relig- 
ious and social meetings. Invitations to church 
socials, to the ladies' receptions, the young men's 
club, or men's league, the debating society, or young 
people's society, as the case may be, are sent. 

When a person comes, he is cordially received, and 
is shown every attention. His heart is won by that 
people and church, and it will be strange, indeed, if 
it is not soon won to Jesus Christ. 

Some churches instead of using cards in the pews 
have the ushers hand them to strangers, as the fol- 
lowing card illustrates : — 

63 



MODERN METHODS IN CHURCH WORK. 



You are cordially welcomed. 

It would afford me pleasure to meet you at the 
close of the service^ and introduce you to our pastor 
and other members. 

Usher. 



[Reverse.] 

Please Jill the lines below and drop this card in 
the collection basket, if you desire the pastor to call 
on you. 

Name, 

Address, 



There is a personal touch about the signature of 
the usher that commends this card to the stranger and 
gives the feeling of an individual welcome to the 
church. 

There will be other strangers in the church, doubt- 
less, whose names are not obtained as they enter, and 
who will not place their addresses on any kind of a 
card. The method used to reach such persons is also 
one which pleasantly emphasizes the welcome and 
hospitality to all. This method is called the "Pastor's 
Pulpit Reception." At the conclusion of the church 
notices, or before the offertory, where notices are not 
read, the pastor says: "It is a pleasure to meet stran- 
gers worshipping with us. I shall be in front of the 
pulpit for this purpose immediately after the service, 
and will appreciate meeting those of you who will 
honor me by coming forward." The invitation is 
given in different forms. The form matters little 
when coming from the heart. To such invitations 
the people respond; and there are churches which 
have obtained large numbers of names and addresses 
in this way. 

64 



REACHING STRANGERS AT THE SERVICES. 

Some pastors, instead of having the pulpit recep- 
tion, go to the rear of the room at the close of the 
services, and meet the people as they come out. 
Announcement of the pastor's presence at the door is 
given from the pulpit. Such ministers are careful to 
explain, as they extend the invitation to strangers to 
meet them, that the meeting and the giving of their 
names entails no obligation, but simply means mutual 
acquaintance. The value of such explanation from 
the pulpit is twofold : it prepares the way for an easy 
approach to the stranger, and emphasizes the hospi- 
tality of the church. It also is a delicate suggestion 
to the church-members that the pastor is at the door 
at the conclusion of the service especially to express 
their welcome to the new-comers. In the Central 
Congregational Church of Jamaica Plain, Boston, the 
following notice appears in the calendar for the even- 
ing service, which is conducted by the Young Men's 
Club: — 

Note. — Dm-ing the Gloria Patri, the Pastor and Invita- 
tion Committee will pass to the vestibule, where they will 
be glad to greet as many as possible. 

The Gloria Patri is sung immediately after the 
benediction, and is followed by the usual postlude. 

But it is impossible for the pastor to meet all the 
strangers at the door, and with the pulpit reception 
it is found that some people are too timid or have no 
special desire to come forward to meet the ministers. 
Therefore still other means may be employed for 
obtaining the names and addresses of strangers pres- 
ent. Some ministers have the church mapped out in 
sections, a certain number of sittings being appor- 
tioned to individuals whose business it is to look out 
for strangers and to invite them forward to meet the 
5 65 



MODERN METHODS IN CHURCH WORK. 

pastor. This work is usually in charge of some one 
of the church societies. 

Whatever society it is under, each individual in 
charge of a section sends in a written report every 
week of the previous Sabbath's work. The following 
is a copy of a blank used for that purpose : — 



REPORT ON WELCOMING STRANGERS. 

Church. 

Number of strangers in my section, 

Of these wei'e men, were women. 

Number to lohom greeting was given, 

Names and Addresses, 



Date, A. M. or p.m. 

Signed, -- - 



A written report should always be required. It im- 
mediately places within the pastor's hand any new 
names that may have been received, and it keeps the 
committee ''up to time " in their work of welcoming 
strangers. Other churches also have a Vestibule 
Committee, which works to the same end of meeting 
strangers. 

For some of the Sabbath services at Grace Church, 
New York, there is alwa^^s a committee of j^oung men 
upon the sidewalk, in waiting to give passers-by an 
invitation into the services. This is done by printed 
card of invitation (which is important) and personal 
word. 

In addition to these definite plans for welcoming 
and reaching strangers at the church services, every 

66 



REACHING STRANGERS AT THE SERVICES. 

member of the church should be made to feel that to 
look out for strangers, which is looking out for souls, 
is a part of true worship. 

Many persons hesitate to speak to others of their 
soul's welfare, but surely the most timid can say to 
the stranger, "I hope you are going to accept the 
pastor's invitation to meet him, — will you not let 
me introduce you to him ? " When there is an ear- 
nest longing for souls, and the people are filled with 
the Holy Spirit, how can they refrain from extending 
a welcome, and giving a stranger to feel that he is in 
his Father's house and with the Israel of his God! 
This is the spirit which ought to prevail throughout 
the Church. When it does, we may expect Penta- 
costal blessings. 



67 



MODERN^ METHODS IN CHURCH WORK. 



CHAPTER VII. 

ushers' association. 

The ushers at one end of the room are as important 
as the minister at the other end of the church. The 
first impression which strangers receive on coming 
into a church is usually from the ushers. The cour- 
teous welcome and ready attention and the prompt 
seating of visitors, as well as the regular attendants, 
when necessary, is no small factor in the success of 
winning the people. 

Upon entering the better and larger retail stores in 
our cities, and even in the smaller villages, the door 
is not only opened for us, but some one stands ready 
to check our umbrella, to take our coat, and some one 
else is prompt in attention to direct us to any part of 
the building. Is it true that even here the children 
of this world are wiser than the children of light? 

If there is any body of men who need to be praj^ed 
for, who ought to pray for themselves, that they may 
at once realize the importance, delicac}^ and dignity 
of their office, it is the ushers of a church. 

I am led to believe that the ushering is most suc- 
cessfully done in those churches which have an 
Ushers' Association, — where members are stimu- 
lated by coming together in an organized society. It 
is then that there is developed a spirit of esjjrit de 
corps^ that they are inspired with the importance of 
their work, and fall to their places with military 
precision. 

68 



USHERS' ASSOCIATION. 

Grace Temple, Philadelphia, has an Ushers' Asso- 
ciation. I take the following significant paragraphs 
from the resolutions which govern this Society : — 

Resolution 4. Resolved : That every usher being absent 
from duty shall pay the Secretary the sum of twenty-five 
cents, and for being late, the sum of ten cents. These fines 
may be remitted for sickness, or when said delinquent shall 
have given the Head Usher two days' notice. 

Resolution 6. Resolved : That when any usher sliaU be 
absent from his post of duty four Sundays in succession 
without cause, the position shall be declared vacant, and 
filled by the Head Usher. 

The ushers of Grace Temple are also charged 
twenty-five cents each month to pa}'' for such expenses 
as may arise from time to time. Those who know of 
Grace Temple know that it has one of the most efficient 
bodies of ushers of any church in this country. The 
business-like way in which they take hold of things 
is positively refreshing. What pastor has not been 
exasperated by sleepy officers, nominally in charge of 
this important work, stumbling into their pews, the 
latest attendants in the congregation! 

The Ushers' Association of the Hollond Memorial 
Church, Philadelphia, is also deserving of mention. 
This Society has published in neat attractive form its 
Constitution and by-laws, together with the names of 
officers and members of the Association. The sug- 
gestions to ushers contained in this little book are so 
capital that a copy of them should be in the hands of 
every usher in the country whether he belong to an 
Ushers' Association or not: — 

1. Be at your post thirty minutes before time for service. 

2. Be careful to reserve seats when requested to do so. 

3. Fill your front seats first. 

4. Know how many each pew will seat, and see that it is 
filled w^hen the house is crowded. 

69 



MODERN METHODS IN CHURCH WORK. 

5. Make an eifort to seat friends together. 

6. Give strangers the best seats, and see that they have 
a hymn-book or programme. (Read Hebrews xiii. 2.) 

7. The head usher should make it his business to direct 
the ushering. He should see that the house is evenly seated, 
and that collectors do their work properly. 

8. Never seat any one during prayer or the rendering of 
special music. 

9. Be prompt in starting the collection, but go slow when 
taking it, and be careful that you slight no one. 

10. Keep the air good. If it becomes close, open windows 
during the singing. 

11. Be quiet in all your work. 

12. Do not permit groups to assemble in the back part of 
the church and talk before and during service. 

Once a year this Society gives a supper and enter- 
tainment to the men of the church. The work of the 
Association is then briefly reviewed, other short ad- 
dresses are made, and a general good time is realized. 
In speaking of this Association, Eev. J. R. Miller, 
D.D., one of the pastors of the Hollond Church, says: 
"It has worked admirably. It is a good thing for 
the young men themselves, and we have no more 
pleasant and happy Association about the church. It 
has trained them to thoughtfulness and helpfulness in 
many ways. They have learned to greet people cor- 
dially and take an interest in strangers, the old peo- 
ple, and poor people. Besides, it has been of great 
advantage to the church, assuring system and order 
in the seating of people, taking up collections, etc." 

There are but few of these Ushers' Associations in 
the country at present; but a movement so happily 
conceived is sure to grow, and in time to come it 
will be a source of wonder to us that for so long we 
failed to appreciate the magnitude of the office of the 
"door-keeper in the house of our God." 

70 



THE CHOIK. 



CHAPTER VIII. 

THE CHOIR. 

The power of music over the human heart is something before 
which we pause in mute admiration, — so clearly does it show God's 
Avondrous plan in keeping for himself one tender spot in the soul on 
which his voice may fall without rejection. 

Mrs. Laura C. Dunlap. 

There are various things to be said in favor of dif- 
ferent kinds of music : chorus, quartette, vested choir, 
or congregational singing. One would have the 
music of the great congregation led simply by a pre- 
centor ; another, the quartette to lead the congregation 
and render selections, as duets, trios, and quartettes ; 
but let not any one think that a change of personnel 
without a change of spirit will give new life to the 
music of the church. Rev. Dr. Rainsford well states 
this truth when he says: "A man writes that his 
church has failed as a pew church and with a quar- 
tette choir; do I think it will succeed as a free 
church and with a boy choir? . . . One man can put 
life-blood into one set of methods, and another into 
another, but what we want is blood." ^ 

There are various plans for conducting church 
music. 

Between the extremes of poor congregational sing- 
ing and the professional or paid quartette only, lies 
the middle ground, which is outlined by the Rev. 

1 Christianity Practically Applied, p. 179. 
71 



MODERN METHODS IN CHUKCH WORK. 

Charles A. Dickinson, D.D., pastor of Berkeley Tem- 
ple, Boston, in the introduction to his admirable 
book, "The Temple Service." He says: "In order 
to draw upon all the treasures of sacred music, and 
to make the service of song in the house of God most 
effective, three things are necessary, — a quartette 
which is not only competent, but disposed to sing the 
simplest hj^mn as well as the most elaborate anthem, 
a well-trained chorus, and a singing congregation. 
"With this combination it is possible to meet the 
varied tastes of the people and to secure the most 
delicate as well as the grandest effects in church 
service." 

Grace Baptist Temple of Philadelphia has the lar- 
gest permanent choir in the United States, numbering 
two hundred and eighty singers. They are trained to 
sing without the baton. Attendance at church and 
at rehearsals is maintained by the advantages of the 
musical drill, secured by membership in the choir, 
and by a fine of twenty-five cents for absence, while 
absence from a concert subjects the delinquent to a 
fine of one dollar. There are also associate members 
who pay five dollars annually, and are entitled to 
three tickets for each of the concerts of the season. 
The money that is collected is used in paying for 
music and other expenses. The choir is assisted by 
piano, organ, and an orchestra composed mainly of 
young people from the Sunday-school. This church 
has excellent facilities for training musicians, as 
there is a department of music in connection with 
Temple College, which is under the direction of the 
church. In the Temple chorus there are several minor 
musical organizations, such as quartettes of men and 
women whose services are in demand in the city. All 
the money these singers make they devote to some 

72 



THE CHOIR. 

branch of the Temple work. One year they contrib- 
uted .1^1,200; 

In the Clarendon Street Church, Bostou, of which 
the late Rev. A. J. Gordon, D.D., was pastor, there 
is a large volunteer choir, which consists entirely of 
church-members. Nothing is paid for music except 
to the organist. This choir believes that "it is more 
blessed to give than to receive," and at one time gave 
$400 to a missionary in Mexico. 

The First Congregational Church, Jersey City, has 
tried the experiment of dispensing with its paid quar- 
tette, and devoting the money to paying a chorus. 
Special singers are engaged for occasional services, 
but the talent of the chorus is equal to nearly every 
demand. This plan is working well, and is resulting 
in binding a large number of families to the church 
in a very special wa3^ 

The Madison Avenue Presbyterian Church, New 
York, has a large chorus choir which is doing excel- 
lent work. The director of the choir, who is also the 
organist, is a salaried man. The nominal salary of 
about f 100 each is paid the quartette. This latter ex- 
pense, and the cost of the music, are met by a winter 
concert given by the choir. No salary is paid to 
members of the chorus, but they are amply compen- 
sated by private singing-lessons given them by the 
director, for which they agree to sing regularly in the 
choir. The arrangement is as strictly a business one 
as that which engages the director of tlie music. 
This plan has also met with gratifying success in 
other churches. 

A somewhat different choir is that of St. George's 
Church, New York. This is a choir of ninety voices. 
It includes men, women, and boys. The boys are 
trained for this work by singing in a surjiliced choii- 

73 



MODERN METHODS IN CHURCH WORK. 

in the Sunday-school. The Sunday-school choir serve 
as choristers at the Sunday evening and Wednesday 
night services, and are promoted to the regular choir 
on showing proficiency. 

Quite different is the method in Grace Episcopal 
Church, in the same city. This choir consists of 
men and boys. There is a day scliool held in the 
church build iDg for the choir boys. They are thus 
available at all times for special services, weddings, 
and funerals. The boys receive private music les- 
sons during the intervals of their classes. The school 
is an excellent one, having two women instructors 
and military drill, and boys are counted fortunate 
who are enrolled on its lists. 

In the Congregational Church of Sparta, Wis., 
they are engaged in what may be called choir-build- 
ing. The Men's Club of the church has engaged a 
salaried music-teacher to instruct the young people in 
music, giving them twenty lessons in twenty weeks. 
These young people, tweuty to fort}^ in number, come 
into the evening choir as needed, in a body, or in 
fewer numbers. The pastor. Rev. William Crawford, 
says, "This is providing good church music for the 
future as w^ell as for the present." 

Whatever the nature of tlie choir, one thing is need- 
ful: let those who lead our worshipping congrega- 
tions in song be those who can sing with spirit and 
with a conscious appreciation of their sacred posi- 
tion! True, we want good music, the best possible; 
none can be too good for such great and sacred 
themes, nor too good for the humblest people. If the 
congregation is largely made up of those w^ho are not 
able to cultivate or gratify their desire for artistic 
song, so much more the reason for the best that art 
can give at our church services. But singing which 

74 



THE CHOIR. 

is purely artistic will not do. We have no more right 
"to put an unconsecrated singer into the choir than 
we have to put an unconsecrated preacher into the 
pulpit." ^ Let us be careful how we touch the ark of 
God! 

Dangers beset that church in which the aesthetic 
taste is paramount. It is not a question of mone3^ 
The Church cannot afford to be sparing of her funds 
if she will attain the desired result. But here lies 
the danger, that by engaging musicians of ability the 
demand may be created in the congregation for a 
finished musical skill, which may not at all times be 
obtainable combined with the spiritual requisites, 
which far outweigh the merely artistic ones. A sen- 
timent should be developed in the choir and the con- 
gregation that the singers are the ministers of God, 
no less than he who addresses the people from the 
pulpit; and to this end let the preacher pray for the 
choir frequently, and in public, as he has prayed for 
all those who share the services with him. Would we 
breathe a consecration prayer, let us include that beau- 
tiful verse-petition of Frances Eidley Havergal : — 

" Take my voice, and let me slug 
Always, only, for my King. 

Take my lips, and let them be 
Filled with messages from Thee." 

1 Rev. Dr. A. P. Pierson, Report of Second Convention of 
Christian Workers, New York, 1887, p. 60. 



75 



MODERN METHODS IN CHURCH WORK. 



CHAPTER IX. 

THE men's SUNDAY EVENING CLUB. 

"The joy of life for strong natures lies in a noble activity : a work 
adequate to the aspirations of the soul; a work that brings calm by its 
magnitude, and by its very demands evokes the best and greatest 
in us." 

Not until recently has the executive and business abil- 
ity represented by the men of the Church been turned 
to large account. Outside of the few officers and 
prayer-meeting pillars men have done little or nothing 
in church work. Here for the most part has been a 
Niagara of unused power. 

The problem of how to use and interest the men in 
the Church, and how to reach men outside of the Church, 
is one of the greatest that ever faced a pastor. The 
minister who first started a men's Sunday Evening 
Club is deserving the gratitude of his fellow-laborers 
in the field of church work, for he cut the Gordian 
knot. One of the greatest movements of modern 
times, a movement that must stand prominent in the 
history of the Church, is that of the Sunday Evening- 
Club. The work of these clubs has already passed the 
experimental stage, and is one of the recognized forces 
in evangelistic work. The great object of the organi- 
zation is to increase in ever}^ appropriate and legiti- 
mate way the attractiveness and effectiveness of the 
Sunday evening service, and to interest the non- 
church-going men in church work, that they may 

76 



THE MEN'S SUNDAY EVENING CLUB. 

become useful members of the Church and faithful 
followers of Jesus Christ. The organization and the 
plan of the Men's Club are best indicated by the fol- 
lowing constitution, which is practically that of all the 
clubs doing this work. The constitution, and nine of 
the committees indicated, are taken from the Club of 
the Presbyterian Church of Austin, 111. The first, 
second, ninth, tenth, and eleventh committees are 
copied from the Club of the First Congregational 
Church, Appleton, Wis. 

Article L Name. — The name of this Association shall 
be " The Men's Club of the Church." 

Article IL Object. — The object of this Club shall 
be to interest in the . . . Church the men of the community 
who are not connected with any other congregation, es- 
pecially by increasing the attractiveness of the evening 
services. 

Article, III. Officers. — The officers of this Club shall 
be a President, Vice-President, Secretary, and Treasurer, who 
shall be elected by ballot, by a majority, and hold their office 
for . . . months, or until their successors are elected. 

Article IV. Membership. — Men who are interested 
in the purpose of the Club, and willing to co operate in 
carrying out its plans, are eligible to membership, and 
shall become members when accepted by the Membership 
Committee. It is understood that all who join the Club 
will, when caUed upon, serve on committees. 

Article V. Committees. — The Officers, together with 
the Pastor, shall appoint the following Committees, who 
shall serve for three months, namely, — 

A Committee on Worship, who, with the Pastor, shall 
furnish the general plan for each evening service by way 
of sermon, responsive service, and hymns. 

Second : A Committee on Music, who, with the Organist, 
shall see that the evening service is provided with appro- 
priate vocal and instrumental music. 

Third: A Committee on Printing and Advertising, the 
77 



MODERN METHODS IN CHURCH WORK. 

duty of which shall be to see that the church and its work 
is sufficiently advertised. 

Fourth : A Committee on Ushers, which shall see that the 
church services are provided with these officers. 

Fifth: A Committee on Invitation, the duty of which 
shall be to invite strangers and non-attendants of any 
church, and which shall act also as a hand-shaking or 
general welcome committee. 

Sixth : A Social and Entertainment Committee, the busi- 
ness of which shall be to plan for the social interests of the 
Club, and provide such entertainments, of a popular char- 
acter, as may best advance the object of the Club. 

Seventh : A Finance Committee, of which the Treasurer 
shall be chairman, the duty of which shall be to provide the 
funds necessary for carrying on the work. 

Eighth : A Committee on Membership, the duty of which 
shall be to secure and admit new members. 

Ninth : A Committee on Decoration, who shall assist in 
the decoration of the church whenever such decoration may 
be desired. 

Tenth : A Coat and Hat Committee, who shall take 
charge of those articles in the vestibule. 

Eleventh : A Committee of Choristers, wlio shall take 
their places in the choir and assist in leading the congre- 
gation in singing. 

Twelfth : A Census Committee, the duty of which shall 
be to canvass the neighborhood and ascertain the names of 
those who do not attend any place of worship regularly. 

Thirteenth : An Executive Committee, which shall con- 
sist of the Pastor, the Officers of the Club, and the Chair- 
man of the Committees, the duty of which shall be to look 
after the general interests of the Club. 

Article VI. Amendments. — This constitution shall 
be amended by a two-thirds vote of those present at any 
regular meeting. 

Article VII. Meetings. — A Business and Social Meet- 
ing, with banquet, shaU be held on the first Friday evening 
of each month at eight p. m., in the Church parlors. Special 
meetings may be called by the President when necessary. 

78 



THE MEN'S SUNDAY EVENING CLUB. 

It is at once apparent that this association of men has 
elements of real strength. In the first place it stands 
for a definite object, one that is worth the while : in- 
teresting the non-church-going men of the comminiity 
and increasing the attractiveness of the Sunday ser- 
vices, especially the evening service. Men in the 
Church, as in business, must have something large 
enough to take hold of, something that will interest 
and occupy them. Give them a work worth doing, 
and a regular time in which to do it, and almost all 
men will respond and do their best. 

Another vital • element in the association is the 
equalization of labor and responsibility with the indi- 
vidual members. New officers are elected and com- 
mittees appointed every three months, thus making 
provision for the distribution of places of responsibil- 
ity. Every member of the club is, at some time of the 
year, given with others the responsibility for advertis- 
ing and caring for some one Sunday evening service, 
and at all times is made to feel that he is responsible 
for his share in the work, and that he should do his 
best to make some non-church-goer realize that a warm 
welcome awaits him at any of the church services when- 
ever he cares to claim it. 

Another factor which plays an important part in the 
work is the nature of the organization. The feeling of 
fraternit}'^ is divinely implanted in men. What could 
more completely fill the want than a men's club? 
Here is something which belongs to them. It was 
made for them, and one element in its success is that 
men naturally take to the idea of a club. They want 
to be associated in a definite and distinct organization. 
They like the regulation of the idea, and the discipline 
appeals to them. If some church-members object to 
the term " club " as having a tone of " worldly ungodli- 
^79 



MODERN METHODS IN CHURCH WORK. 

ness," it will be well to point out that its real meaning 
''is an organization in which each one bears his full 
share of the work or burden of expenses." ^ Several 
churches use the term "Men's League," but out of the 
two hundred or more clubs with which I have corre- 
sponded, only four have taken that name. The clubs 
place emphasis on the social life, and aim to produce 
a kindly acquaintance and goodly fellowship, not only 
among the members of the society, but also between 
the m.en of the church and the community. Provision 
is made for monthly or quarterly socials. Supper is 
served, and music, speeches, recitations, and other 
pleasant features are provided, as in the judgment of 
the Social Committee may seem best. Each member is 
usually permitted to invite one or two of his men 
friends. Most clubs have anniversary banquets, for 
which unusual provision is made, and members invite 
their families and friends. Still other clubs have these 
social gatherings when they have invited guests some 
two or three times a year. This social feature is de- 
serving the stress placed upon it; it is important. 
Not only does it foster and develop an esprit de 
corps, but it meets one of man's deepest needs. He 
was ordained to be a social creature, and the Christian 
worker who will not recognize this either does not 
understand or else defies the nature of man and the 
laws of God. 

But the work of the club centres largely upon the 
Sunday evening service ; thus the social and club feat- 
ures are a means to the great end of bringing men 
within hearing of the Gospel. The nature of the Sun- 
day evening service is determined by the Devotional 
Committee, together with the pastor. The cA^ening 

1 "The Fishin' Jimmy Club,'' by Rev. John Clark Hill, 
D D., p. 15. 

80 



THE MEN'S SUNDAY EVENING CLUB. 

meeting is a devotional service, with such pleasurable 
and helpful features as recover it from the unimpor- 
tant service and render it a drawing power instead of 
a drag. The pastor presides, and usually gives a short, 
stuTiug address, — the very best he can put into twelve 
or fifteen minutes of time. The programme is bright, 
spirited, and varied with a considerable part for the 
people to share in by wa}^ of responsive readings, 
creed, prayers in unison, and singing. Not only is 
variet}'' sought in each programme, but in the different 
programmes from week to week. The clubs have 
printed programmes giving the order of service and 
bearing the names of the officers and chairmen of the 
committees of the club ; some clubs print the names of 
all the members as well as the chairmen of the commit- 
tees, thus magnif3dng the importance of the individual 
member. The order of the morning service of worship 
is frequently indicated in the same bulletin, thus mak- 
ing the programme serve for both services. The 
make-up of the programme is frequently changed for 
the sake of variety. Sometimes the programme has 
only one page, but usually it has four pages, including 
notes relative to church and club news, and notes 
briefly stating the object of the club, its method of 
work by committees, the nature of membership, and 
other helpful information. The club also has charge 
of the advertising of the evening service.^ 

In starting a club the pastor must be willing to 
undertake it with small beginnings. Possibly only a 
few will be attracted at first by the idea. It may be 
possible that the board of ruling officers of the church 
will not take kindly to the new plan. There are al- 
ways those who decry anything new, and stand in 
jealous fear lest some little place of prominence be 

1 For methods in advertising see Chapter XL 
6 81 



MODERN METHODS IN CHURCH WORK. 

usurped. It will be helpful in the organization to tell 
what work has been accomplished by clubs elsewhere, 
discuss the needs of the community, and emphasize the 
importance of men working for men ; and having 
presented the matter from the pulpit and worked 
personally, then announce the evening for the organi- 
zation, and commence with those who are willing to 
begin. Many most successful clubs have had very 
small beginnings. 

One thing that speaks strongly for the Sunday 
evening club is that it is a stepping-stone into the 
membership of the church. Many men in sympathy 
with the Gospel and the church are without its pale, 
feeling that they cannot (though it be for a poor 
reason) take the stand naturally expected of regular 
attendants of the church ; but when a place is made for 
them in some auxiliary society they gladly fall into 
line. Must we not be willing to lead men one step at 
a time? Dr. Strong, in his " New Era," shows that a 
large proportion of those who have sat under the hear- 
ing of the Gospel have come into the membership of 
the church, and that little headway has been made 
towards bringing non-church-goers into the fold of 
Christ. Should we not make every effort possible, 
then, to bring men where they needs must hear the 
Gospel? — the word shall not return unto Him void.^ 
One pastor writes me that the work of the club and 
the music attracted large audiences, but said that- he 
preferred to have his regular services to preach to 
three hundred or so who came to hear the Gospel. Is 
that a broad-minded or right position ? Rather should 
we not rejoice in any means which draws the people 
where they must hear the Gospel whetlier they want 
to or not? It is possible even for a minister to de- 

1 Isaiali Iv. 11. 
82 



THE MEN'S SUNDAY EVENING CLUB. 

ceive himself and have jealous fear lest the people 
come to hear the music rather than to hear him. It is 
again the ' ' capital ' I ' crowned and enthroned in the 
place that belongs to Jesus Christ ! " 

Most encouraging reports are given by pastors rela- 
tive to the work of the Sunday Evening Club. In my 
correspondence with over two hundred pastors who 
have such associations, but eleven reported failures. 
One of these ministers let the club drop because, as 
he wrote, "it required too much time on my part to 
look after it." It was a failure in another instance, 
the pastor writes, " because the officers of the club 
began to incur heavy expenses before any provision 
w^as made to meet them, and a radical difference of 
view as to what the club should attempt, with the 
presence of two or tln'ee Scotchmen who objected to 
almost everything." Three other clubs reported suc- 
cessful work for the first year, but did not continue 
the club thereafter, one feeling it not adapted to his 
community, another because the men "grew weary of 
working," another because too expensive. Another 
club did not continue because never resurrected by 
the pastor and officers after a summer's vacation. 
Such in general are the reasons given for the disband- 
ing of the Sunday Evening Clubs. Regarding these 
reasons I would make but two comments : first, it is 
too much to expect of any organization that it will run 
itself; and, secondly, we may expect a certain per- 
centage of failures here as in any enterprise, as all 
men are not gifted with business ability. 

The following are extracts from letters received 
from ministers, telling of the success of their Club. 
I only regret that space does not ]3ermit the printing 
of all the letters w^ritten me relative to this work. 

The Rev. William Carter, Sterling, 111., pastor of the 
83 



MODERN METHODS IN CHURCH WORK. 

First Presbyterian Church, among other things writes : 
' ' The Men's League has been an unqualified success 
with us. It was organized the 4th of November, 1894, 
and interested the men immediately. Its first year 
was marked by great enthusiasm, and its second 3^ear 
is starting out better than the first. Our charter mem- 
bership was thirty-five; the second year we doubled it, 
and before the year closed we had almost one hundred 
members, and the list continually growing. Our Sab- 
bath evening congregations have increased over one 
hundred per cent, and many are now in attendance 
that were not interested in any church before. As for 
practical results, we have a Missionary Society within 
the League, which is really constituted of all the 
League members, and a few Sundays ago a missionary 
programme was given in which all who took part were 
men. Certainly this shows an interest in spiritual 
things, and is drawing men nearer the Kingdom than 
ever they were before." 

Rev. Frank Newhall White, associate pastor of the 
Congregational Church of Burlington, Iowa, writes : 
" We feel that the service has been very successful. 
A permanent congregation has thus been secured, and " 
often we are privileged to minister to congregations 
varying from six hundred to a thousand. Scores of 
people, before habitually indifferent to the church, 
have been aroused to active attendance, interest, and 
co-operation. The willingness to be known publicl}^ as 
members of such an organization is such an improve- 
ment on previous conditions, for a large number of 
men, that we feel much has been gained. The organi- 
zation is now recognized as one of the positive forces 
making for the elevation and salvation of the city." 
" Rightly used, the Club is an evangel," writes Rev. 
Dr. James A. Chamberlain, pastor of the First Con- 

84 



THE MEN'S SUNDAY EVENING CLUB. 

gregational Cliurch of Owatoniia, Miun. Dr. Cham- 
berlain says that three things are needed for a success- 
ful club. " First, a minister who can command the 
situation. A weak man should never have a club. 
Second, singers of sense, singers who will sing and 
let sing. Here we meet the greatest obstacle of the 
Sunday night service. Some singers want a ' holy 
opera;' some won't sing 'if so and so does.' Third, 
a Board of Deacons or Elders, who have been con- 
verted and have common-sense, to stand by the 
preacher and let him convert men with fiddle, trom- 
bone, flute, flageolet, etc., etc. Any instrument that 
will please men may and ought to be used for the 
glory of God." 

Rev. J. H. Reynard, pastor of the Sprague Me- 
morial Presbyterian Church of Tacoma, Washington, 
writes of his Club : " It is a good success, — no trou- 
ble to fill the seats and raise money to run the business 
end of it. The services are always evangelistic." 

Rev. Joseph H. Seldon, paistor of the First Congre- 
gational Church of Elgin, 111., writes: "Our League, 
well on in its third year, has proved from the first very 
helpful. The Sunday evening service has doubled in 
size under the work of the League, is larger than our 
morning audience, has averaged for over a ye^ir about 
five hundred in attendance, and a half-dozen times in 
the season will reach nine hundred. The League has 
reached and interested men in the church, and has 
made for itself an established place." 

From the Presbyterian Church of Three Rivers, 
Mich., the pastor. Rev. J. H. McPherson, writes : " My 
primary object in organizing the Club was to feel that 
I had around me a band of level-headed, practical 
business men to whom I might go for advice, and also 
call upon for aid to bring many of our men into closer 

85 



MODERN METHODS IN CHURCH WORK:. 

touch with the church and religious things. Towards 
this end the club has succeeded nobl3^ Oui- evening- 
audiences when I came to the church, about sixteen 
months ago, had dwindled down to an average attend- 
ance of thirty. The evening audiences average to-day 
over three hundred (on special or extra occasions 
we have over six hundred), and the interest is still 
kept up." 

Rev. Charles S. Hoyt, pastor of the Presbyterian 
Church of Oak Park; 111., writes : '' The evening audi- 
ence has doubled, and much has been done to unify 
the church work, and to increase a spirit of pride in 
the church, and loyalty to its interests. We have 
succeeded in attaching to the church men who were 
indifferent." 

Rev. C. A. Wight, pastor of the Congregational 
Church of Platteville, Wis., writes: "The audiences 
have filled the house from the start, and there is no 
decline of interest. Many people have been regular in 
attendance who did not go to church before. The 
financial cost is almost nothing in our case, and is met 
by the evening collections. Some have united with the 
church through the influence of the Club. Many men 
have gone to work for the success of the services who 
were doing nothing before, perhaps not even attending 
the services. For fifty years the evening congregation 
was a drag. A crowded house in the evening gives an 
impetus to all departments of work." 

Rev. G. James Jones, pastor of the Presbyterian 
Church of Maywood, 111., writes: "It has enlisted 
about one half of the men members of our congregation 
in practical work, visitation, and inviting and planning 
for the Sabbath evening service, which has increased 
in attendance very largely. It is the best help of a 
human kind that a pastor can have." 



THE MEN'S SUNDAY EVENING CLUB. 

Rev. Archibald Hadden, pastor of the First Congre- 
gational Church of Muskegon, Mich., writes: "We 
maintain a Vesper Service at 5 p. m. Sunday. The 
Club has charge of it, and it has become a feature of 
our church and of the city. A chorus of thirty or 
forty voices, accompanied by organ and orchestra, 
renders good music and leads in the hymns. The good 
results of the Club are : First, the creation of this 
service ; second, giving the men a distinctive work to 
do ; third, drawing into closer relations to the church a 
considerable number of men and women." 

Rev. R. D. Scott, pastor of the Belden Avenue 
Presbyterian Church of Chicago, has a Men's Associa- 
tion which is carrying on various lines of church work. 
One result of this Association, the pastor writes, is 
" that the evening congregations fill the house so that 
extra chairs are needed. The music is attractive, and 
a deeper spiritual interest prevails. The Club is a pre- 
eminentl}^ good thing, and is capable of indefinite ex- 
pansion. Making men know each other intimately is a 
great point gained, and one which we magnify." 

Rev. Willis E. Parsons, pastor of the First Presby- 
terian Church of Danville, 111., writes of his Club as 
follows : " There has been a large increase in attend- 
ance, and a growing interest on the part of the men of 
the League in the evening service, brighter and more 
helpful ser^dces, and the cheering of the heart of the 
pastor. The men of the League too are more inter- 
ested in the general work of the church. In their 
meetings they consult concerning the church as a whole, 
and are willing to do work that hitherto they did not 
do. As I look at the Men's League in this church, I 
feel that there is no limiting its possibilities for useful- 
ness if it be wisely directed." 

Rev. E. L. Smith, pastor of the Congregational 
87 



MODERN METHODS IN CHURCH WORK. 

Church of Walla Walla, Washington, writes: "Our 
Sunday Evening Club is now two years old, and has 
been of great practical service in enlisting the active 
co-operation of many young men for the church and in 
filling the church on Sunday evenings. The danger 
has been to drift too much toward entertainment in the 
evening music, but this has been bravely met and over- 
come. The result is more people hearing the Gospel 
and more at work for Christ and the Church." 

Rev. Edward F. Goff, pastor of the First Congrega- 
tional Church of Aurora, 111. : " We have no difficulty 
in filling our audience-room every Sunday evening. We 
frequently need to place chairs in the aisles. Non- 
church-goers begin to cultivate a habit of church 
attendance, and place themselves within the sphere of 
pastoral influence." Mr. Goff adds : " I try to remem- 
ber that the object of the evening service is spiritual 
and saving, — that whatever leads the people to the 
church, w^hen I get them there, I must do them good. 
The most varied and attractive service may also be the 
most spiritual." 

Rev. J. Monroe Markley, pastor of the First Con- 
gregational Church of Lee Center, 111., writes in the 
following encouraging way about the work of a men's 
club in a small town. Lee Center is a country place 
of between two hundred and fifty and three hundred 
inhabitants, and Mr. Markley 's church is composed 
mainly of country people, but he says : " I have proven 
most conclusively that the methods of the Men's Sun- 
day Evening Club can be utilized successfully in the 
country church. Our church is crowded at every even- 
ing service, and often chairs are placed in the aisle ; all 
available standing room is occupied. During the 
warmest weather last summer we turned people awa}^ 
by scores who were not able to gain admittance, 

88 



THE MEN'S SUNDAY EVENING CLUB. 

and this matter of attendance is only one indication 
of an increased interest manifested in every line of 
church work. It has far surpassed my most sanguine 
expectations. " 

One of the most successful clubs in the country, and 
one that has done much to extend the movement, is that 
in the Presbyterian Church of Austin, 111., of which 
the Rev. John Clark Hill, D.D., is pastor. He gives 
the following account of the results of the work of the 
Men's Club in his church: "The work of the Men's 
Club in our parish has forced the church and its work 
for the good of men and the glory of God upon the 
attention of the community in such a way that it has 
resulted in gathering a congregation on Sunday even- 
ings that is limited only by the size of our building. 
It has done this without in any way affecting the audi- 
ences of other churches. It has brought together con- 
gregations at these services in which nearly seventy- 
five per cent are males ; it has brought these men week 
after week under the influence of the preaching of the 
Holy Scriptures, read, preached, and sung ; it has stim- 
ulated every department of our church work to greater 
zeal; it has brought the men of the congregation, and 
very many outside of it, into a closer sympathy with 
evangelistic work ; it has brought these men into social 
contact that is a help to them and to the church. It 
has done this by persistent advertising, a great variety 
of good music, short discourses ; and by giving the 
people a large share in the service, in congregational 
prayers, as well as in praise and responsive reading ; 
and by the willingness to be led in all details by the 
Holy Spirit, that Christ may be glorified." 

From the report rendered at the Fourth Anniversary 
of the Young Men's Sunday Evening Club of the First 
Congregational Church of Appleton, Wis., Rev. John 

89 



MODERN METHODS IN CHURCH WORK. 

Faville, D.D. , pastor, I take the following extracts, 
wliich show how the work has fared in one of the 
pioneer churches in this movement : — 

" The results have more than justified the movement. 
The Club enters to-day upon its fifth 3^ear of work. It 
has grown in strength and usefulness each year. The 
membership of twenty at its organization has increased 
to five hundred and sixty. The average attendance at 
the evening service has increased from one hundred 
and fifty to six hundred and fift}^ The Club has as- 
sisted in the morning service, increased the size of the 
parish, helped meet the financial demands, carried on 
for three years a successful lecture course, developed 
a better social life, identified itself with the local chari- 
ties of the city, and in other ways has helped to make 
the church a house of life. Not the least of the many 
surprises in this movement has been the readiness with 
which so many men have responded when giveu some- 
thing to do for the evening service." The anniversary 
programme of this club also bore the following large- 
hearted message: ''The Club extends fraternal greet- 
ings to all similar associations, of which there are 
many, and is glad to give all the information and as- 
sistance possible." 

Pastors purposing to organize a Sunday Evening 
Club will find, I am sure, that all clubs are glad to 
help and co-operate in extending the movement. A 
glance at the different Sunday evening programmes 
of different clubs will be found most helpful and 
suggestive. 



90 



THE SUNDAY EVENING SERVICE. 



CHAPTER X. 

THE SUNDAY EVENING SERVICE. 

The CliurcU was foiuided hy Christ as his great instrument in sav- 
ing the world, and its great purpose should be to reach men and save 
them. . . . Teach the Church that it has a commission from the Lord 
Jesus Christ. Teach it tliat unless it puts forth every effort to reach 
men Avith the Gospel it cannot retain that commission, and it will learn 
that it must pay attention to the Sunday evening service, for with this 
definition at its heart and its spirit kindled with what it means, it will 
soon find that the Sabbath evening is the time of all others when the 
people can and must be reached. For instance, it will find that the 
laborer . . . having no religious principles to draw him to church re- 
mains at home, but in the evening it is otherwise. The long hours of 
the day have given a surfeit of mere rest, and the man and his family 
are on the lookout for some place to which they may go. They want 
to forget their work and their trials. They go out upon the street. 
They find one church with its doors barred. They find another with a 
few score of people assembled where there is room for thousands. Into 
the first they could not go if they would, and into the second they will 
not go if they can. They want to be where men are, and where they 
can feel the warm touch and glow of life, and so they pass by these 
doors and go to houses of entertainment that bid for their patronage. 

Rev. Charles S. Mills. 

Many an aoxious pastor has asked, "What shall we 
do with the Sunday evening service? " This has long- 
been a serious question. Some have dropped this 
second service, others have shifted it to the afternoon, 
and others have permitted it ' ' to struggle under the 
incubus of being a second-rate affair, holding it in the 
basement or back chapel." ^ Many churches which are 
filled in the morning are well-nigh empty at night. 

1 Eev. Charles S. INIills, Report of the Fifth Convention of 
Christian Workers, Hartford, Conn., 1890, p. 59. 

91 



MODERN METHODS IN CHURCH WORK. 

The complaint has been a lack of interest on the part 
of church-members and no inclination on the part of 
non-church-goers to attend the evening meeting. But 
this state of affairs has not been looked upon, for the 
most part, with complacency, nor regarded as a finality 
by earnest ministers ; they have faced the perplex- 
ing problem, and already beginnings have been made 
toward a satisfactory solution. 

In the chapter on the Men's Sunday Evening Club, 
testimonies are given of most successful Sabbath even- 
ing services, showing a several-fold increase in attend- 
ance, and proportionate results in reaching the unsaved. 
This work of the Glub is, I believe, one of the greatest 
helps as yet called to the assistance of the evening- 
service. But there are many ways in which the 
second service of worship may be made helpful and 
interesting. 

1. The Musical Service is always an acceptable va- 
riation from the usual formal preaching service. It is 
more than a pleasant change, — it is a change afford- 
ing unusual possibilities for good. Many who will not 
come to hear the Word preached will come to hear the 
Word sung, and others who seemingly are not touched' 
by anything else are reached by the sweet message of 
song. It was Henry W^ard Beecher who said, " You 
are conscious when you go. to an earnest meeting that 
while hymns are being sung and you listen to them, 
your heart is, as it were, loosened, and there comes out 
of those hymns to you a realization of the truth as you 
never heard it before." Ever since the morning stars 
first sang together, music has played a large part in 
worship. 

The musical service, when wisel}^ conducted, has 
proven to be a most impressive service. A prominent 
church in New York City, at the suggestion of the 

92 



THE SUNDAY EVENING SERVICE. 

chorister, commenced giving a musical service once a 
month, and at once the attendance on the evening ser- 
vice increased from two hundred and fifty to an aver- 
age attendance of over six hundred, and with an 
attendance of nine and eleven hundred at the musical 
service. 

It is to be remembered that in a meeting of this 
kind there should be perfect harmony between the 
service and the pastor's own soul. Prayerful, spiritual, 
painstaking preparation is just as essential here as in 
any other service. The progranunes of such services 
are varied according to the ability of the choir to ren- 
der music, and the taste of the pastor who directs the 
service. The music which is the most spiritual, such 
as Gounod's " Sauctus " and selections from Handel's 
" Messiah," has always proven not only the most help- 
ful, but also the most attractive to the people. This 
music is an uplift, presents the truth in a persuasive 
Tvay, and also increases the interest of the choir, mag- 
nifying their importance and giving them music that 
readily commands their best effort. In addition to 
anthems, solos, quartettes, and duets, there is a pro- 
gramme of congregational singing, scriptural lessons 
or responsive readings, and such varied exercises as 
the pastor may arrange. The minister usually gives a 
short sermon of twelve or fifteen minutes, — the best 
that he can do in that time without one unnecessary or 
irrelevant word. Some ministers vary these services by 
an occasional brief lecture on music, again by having 
the burden of the programme consist of hymns by the 
congregation, the preacher giving a brief history of the 
hymns, — the occasion of the writing, and possibly some 
anecdote in the life of the writer, before the singing of 
each selection. For such information the busy pastor 
will find some good work on hymnology invaluable. 

93 



MODERN METHODS IN CHURCH WORK. 

For worship in Berkeley Temple, Boston, the Rev. 
Dr. Dickinson prepared a series of Sunday evening 
services, which are somewhat different from those de- 
scribed. They are more in the nature of a liturgical 
service, and the readings and responses alternate by 
minister, people, and choir. It is interesting to state, 
in this connection, that the audiences of Berkeley 
Temple usually take every foot of available space. 

2. This leads me to say a word as to the use of 
liturgy. Rev. John Clark Hill, D.D., pastor of the 
Presbyterian Church of Austin, 111., recently, as a test, 
made a morning service somewhat liturgical in form. 
He says : "I found the people are in most hearty ac- 
cord with this style of service. ... I believe we have 
gotten out of touch with the people during the past 
generation, partly because they had so very little to do 
in church services. There is no reason why the people 
should not unite in a prose prayer in concert when 
there is no objection whatever to their singing a prayer 
in verse written by another." In the rebound from 
the formalism of the Catholic Church and other ritual- 
istic churches, the Church generally has fallen into a 
different phase of formalism in allowing our worship to 
receive verbal expression only by the lips of another. 
There is a growing tendency with many ministers of 
nearly all denominations to bring more liturgy into the 
service, — at least enough to give the people to feel 
that they have a share in and are important to the ser- 
vice. And so far as I have learned, on careful in- 
quiry, this tendency has been well received by the 
people and has been attended with most gratifying re- 
sults. But again, let pastor and people expect nothing 
from mere method. "Wheels" are all right, but we 
must have the " living Spirit in the midst of the 
wheels." 

94 



THE SUNDAY EVENING SERVICE. 

3. Another method which has met with good results 
in drawing the masses and in bringing the Gospel to 
bear on the hearts of the people is what is called the 
Brookfield Service. It originated with a number of 
neighboring pastors in Massachusetts, in 1889, as a 
result of a conference of Congregational ministers for 
devising ways of reaching the i>eople with the Gospel. 
Opportunity appealed to them in the Sunday evening 
meeting. Accordingly a new order of service was 
carefully prepared, consisting of responsive readings, 
— interspersed throughout the programmes, — readings 
in concert, prayers, a varied programme of music. 
Scripture reading, and a short gospel sermon. A 
series of programmes were prepared on such funda- 
mental gospel subjects as, 1. The Law of God (Its 
character and man's relation to it); 2. Penitence and 
Confession (On account of sin) ; 3. The Cross of 
Christ (The remedy for sin), and like themes. Every 
part of each programme bears directly and in a logical 
and forcible way upon the theme subject, and there is 
painstaking attention to detail, with ample provision 
for variation as may be demanded by the need of each 
church. The programmes are simply and comprehen- 
sively arranged, so that congregations not accustomed 
to liturgy can use them with enjoyment. The music, 
the evangelistic tone of the whole programme, and the 
large part given the people make the service attractive 
and helpful.^ 

4. Another way of var3ing the Sunday evening 
meeting, and one which the most conservative cannot 
question, is by having a Special Night Service. For 
instance, a temperance night, a young people's night, 
a business men's night, a women's night, a good-citizen- 

1 Further information can be obtained by addressing Hartford 
Seminary Press, Hartford, Conn. 

95 



MODERN METHODS IN CHURCH WORK. 

ship night, a public-school night; and like important 
subjects. Our national as well as church calendar 
will also suggest timely themes, such as the anniver- 
sary of our national flag, victory at Yorkville, Land- 
ing of the Pilgrims, and so forth. The presence of 
the stars and stripes and other appropriate decora- 
tions at such times is helpful. "Timely" subjects 
always come to people with unusual appeal and in- 
terest, and afford opportunity for making deep and 
lasting impressions. It is not enough, however, 
that the simple announcement of a Special Service 
be given. It should be made special by the strongest 
programme within the resources of the minister. Let 
every wheel that will add an ounce of influence or 
power be set in motion. Advertise thoroughly. One 
thing should be guarded against: promise should 
never be made or implied through announcement 
or advertisement of more than an evening will give. 
If there is any disappointment, it is far better that 
it be a happy one, — for instance that more music 
and better music be given than was announced ; that 
the service throughout be found brighter, pleasanter, 
and more helpful than had been anticipated. This 
does not preclude strong announcements, but com- 
pels strong services. Awaken high anticipation and 
meet it! 

5. A series of special Sunday evening sermons is an 
old and ever-new attraction. The subjects of many 
such series, from pastors who have been especially 
successful in drawing large evening congregations, 
have come into my hands. I have been impressed 
that such series are usually on practical topics, such 
as "Christianity and a Life of Business," "Chris- 
tianity and the Professions," "Christianity and the 
Teacher," " Religion and the Public Schools," " Chris- 

96 



THE SUNDAY EVENING SERVICE. 

tianity and the Home ; " ^ and on such evangelistic 
subjects as " Salvation — Man Needs It," " Salvation 
— God Provides it," ''Salvation — Faith Secures It," 
''Salvation — Christ Assures it."'-^ 

In the First Presbyterian Church of Los Angeles, 
Cal., during the pastorate of the Eev. J. L. Russell, 
D.D., a series of Sunday evening lectures on sacred 
subjects was given by prominent laj^men of that 
church and other evangelical churches in the city. 
Sometimes there were two brief addresses given dur- 
ing the same evening. The speakers were lawyers, 
teachers, and cultivated business men, and the series 
was received with great interest by large audiences. 

The special service and the series of sermons have 
the advantage also of commanding, usually, the atten- 
tion of the press. The reporting of sermons should be 
encouraged; it drawls attention to the services, mag- 
nifies the work, and preaches the Gospel over again. 
This is not seeking notoriety ; it is seeking to spread 
the Gospel. 

6. The Illustrated Service. The Sunday evening 
meeting has also been improved in many churches by 
drawing spiritual lessons from objects of nature and 
by illustrating religious truth by use of pictures. This 
has proven an effective way of attracting the people 
and of appealing through eye and ear to the heart. 
These illustrated services are not given with the thought 
that "a substitute is needed for the old Gospel, or 
that pictures can take the place of preaching," but 
they are used as a means of preaching. 

This method is not new. It is as old as God's rain- 

1 Rev. Elijah Horr, D.D., pastor of tlie Piedmont Congregational 
Church, Worcester, Mass. 

2 Rev. John Clark Hill, D.D., pastor of the Presbyterian Church, 
Austin, 111. 

7 97 



MODERN METHODS IX CHURCH WORK. 

bow covenant. Again, when God made covenant with 
Abraham, He addressed hun through the e3^e as well 
as the ear. The covenant was consummated by the 
symbol of fire, and the " Friend of God " knew that 
he was under Divine favor. From the beginning this 
has been the Divine way of teaching. In the Old 
Testament there are upwards of seven hundred and 
fifty allusions to Christ in types, ceremonies, and 
symbols. The whole sacrificial system of the Jewish 
econom}^ is on the principle of teaching the spiritual 
by things material. What but this was the meaning of 
the Passover, the Feasts, the Offerings, and the Sacri- 
fices? Even the several parts of the Tabernacle had 
some special spiritual meaning. In like manner God 
taught Elijah, Elisha, Ezekiel, Jeremiah, and others. 
Our blessed Lord used natural objects for illustrating 
the truth which he preached, — not merely alluding to 
the objects, but drawing lessons from their visible 
presence. What is more forcible than his illustration 
to the woman at the well? Or his taking little chil- 
dren in his arms and talking to the people about receiving 
" the Kingdom of God as a little child "? Jesus, too, 
drew lessons from nature, the field, the flower, thus 
making simple and clear his meaning, and reaching 
hearts through eye and ear! Why fear and hesitate 
to follow his example? 

The science of the mind has shown us much in 
recent years of the power of teaching through the eye 
as well as the ear. Teaching by illustration arrests 
the attention at once, concentrates thought, excites 
interest, and awakens imagination. When John B. 
Gough was appealing for aid in the building of the 
Five Points Mission, to a large audience in New York, 
after telling the sad story of a fallen woman, he called 
to his side a little girl from the front of the audience, 

98 



THE SUNDAY EVENING SERVICE. 

and, lifting the child so that all could see her sweet 
face and tossing curls, said, "Now, how much will 
you give to save this child and hundreds like her?" 
The money was raised. No one thought him sacri- 
legious, and every week now hundreds of children 
gather in the Five Points Mission and sing of Won- 
drous Love. The Rev. C. H. Tyndall, former pastor 
of the Broome Street Tabernacle, New York, was very 
successful in drawing spiritual lessons from objects of 
nature, giving an object sermon about once a month. 
It was his experience that it increased the attendance 
at the service and crystallized the truth in the minds of 
his hearers by the association of ideas. In his book 
entitled "Object Sermons in Outline," he very clearly 
shows how such sermons may be undertaken. He 
gives numerous subjects that ma}^ be profitably illus- 
trated, indicates the objects to be used, the lessons to 
be drawn from them, and shows in a very practical 
way how to arrange both the objects and the ideas of 
the sermons. 

There are other kinds of illustrated services which 
have been used to advantage. The next to be men- 
tioned is the Pulpit Paintings of Edwin M. Long and 
Son.^ These paintings for the purpose of illustrating 
sermons had their origin, it is said, in the great revival 
of 1858. Since that time pastors have iucreasingl}^ 
used these paintings, and strongest testimonies are 
given of their help in getting and holding Sabbath 
evening congregations, and of their educational and 
evangelizing force. The paintings are illustrations 
of Bible history and teachings, and are arranged in 
series, with three paintings for one sermon and four 
roUs (twelve paintings) for a month's course. The 

1 Address Edwin M. Long & Son, S. E. corner 12th and Berks 
Streets, Philadelphia, Pa. 

99 



MODERN METHODS IN CHURCH WORK. 

subjects covered include Scenes in the Life of Christ, 
Great Questions of the Bible, Scenes in the Lives of 
the Apostles, Old Testament Biography, and the 
Gospel of the Pentateuch. The paintings are rented. 
Illustrated chart sermons (engravings), said to be 
copies of the pulpit paintings, are considerably cheaper. 

Another method of illustrating sermons is by use of 
the stereopticon. Like the innovation of the Sunday- 
school, Mission Societies, and the Young People's 
Movement, this new method of presenting the Gospel 
has received severest criticism. I fear that some 
share the prejudice against the stereopticon for the 
preaching service without a careful canvass of the situ- 
ation and the work it has accomplished, or without 
having ever been eye-witness to such services. Is 
such a judgment a considerate one ? Preaching by 
means of stereopticon pictures is no longer an experi- 
ment. And from every quarter there come testimonies 
that the new method is successful in bringing the un- 
churched masses into the church, and is being blessed 
of God in preaching the Gospel with converting power. 
Many come, doubtless, through curiosity or interest in 
the pictures rather than the Gospel. Paul rejoiced 
that Christ was preached, even "of contention, not 
sincerely,"^ as well as of love. Let us rejoice that 
people come where Christ is preached, though not con- 
strained by the motive of love. God has promised to 
bless his Word. 

The stereopticon service, when taken hold of with 
painstaking care and prayerful preparation, is a deeply 
impressive, spiritual, and beautiful service. The heart 
is reached through the eye, the Gospel is simply told, 
and many are brought into saving knowledge of Jesus 
Christ. Rev. W. A. Mason, D.D., Baptist, Minneapo- 

1 Philippians i. 16, 18. 
100 



THE SUNDAY EVENING SERVICE. 

lis, Minn., is authority for saying that sixty con- 
versions attended a minister's illustrated lectures on 
the life of Christ, and that " there are in the world to- 
day thousands who associate the stereopticon with 
their most precious religious hopes." ^ We must ad- 
mit that the method of preaching is somewhat unusual. 
But when we remember that one-half our country's 
population is estranged from the church, that every 
two persons out of three of the world's population 
have never heard of the Gospel, it seems time for 
something "unusual." Mr. Moody has said: "When 
God works, many things will be done ' out of the regular 
order.' " ^ When some way of working, though unusual, 
has been blessed of God in winning souls to Christ, is 
it not time that we question our prejudices rather than 
the methods? 

In many parishes, no doubt, such illustrated Sabbath 
evening services would not be advisable. We must 
be governed by the law of adaptability. In other 
parishes the best way to begin is by first using the stere- 
opticon in the prayer meeting or a lecture on Missions, 
or by giving a series of three or four lectures, week- 
evenings, on such subjects as "The Life of Christ," 
"Pilgrim's Progress," "The Story of Ruth," "The 
Holy Land." Views illustrative of some of the popular 
and standard hymns, such as " Rock of Ages," 
"Nearer my God to Thee," or "Onward, Christian 
Soldiers," should also be given; while these views are 
being presented, the hymn may be sung as a solo, or 
in concert by the congregation. In addition to this, 
other hymns with word's in full may be thrown upon 
the screen from time to time for congregational singing. 

1 "Reprint from " Open Church," in pamphlet, by Riley Brothers, 
on " Solved : The Sunday Evening Service," p. 29. 

2 TotheWork, p. 14. 

101 



MODERN METHODS IN CHURCH WORK. 

For the Sabbath evening service, in addition to the 
hymns and views illustrating the sermon, other things, 
giving variety to the service, may be thrown on the 
screen, such as the Apostles' Creed and Psalms for 
unison and responsive reading. 

Stereopticon views and lantern can be rented from 
any one of a number of opticians in our various cities. 
Where the lantern is owned, the cost is, of course, 
much less. The increase in collections ought to cover 
the increase in expense. 

7. Special features. The Rev. Henry H. Stebbins, 
D.D., pastor of the Central Church, Rochester, N.Y., 
regards the following as among the features of the 
successful evening service in Rochester : — 

1. Personal work at hotels, through letters and calls. 

2. The provision of a bright, attractive Order of Wor- 
ship, circulated at the door, and in sufficient quantities to 
allow every attendant to have one. 

3. Singing, — popular, rather than artistic. 

4. Sermons, — evangelistic in tone, but addi-essed to men 
where they live. 

5. Amiable and vigorous competition among the churches, 
stimulated by what some had done, that fed the conviction 
that the same could be done elsewhere. 

The prelude is another feature employed by some 
pastors, and questioned by as many more. The pre- 
lude is a five or eight minute address before the sermon, 
on some popular subject or issue of the day. In speak- 
ing of it. Dr. Stebbins said : " I am bound to say that 
I think the prelude has perhaps attracted some. I am 
not in sympathy with that sort of thing, for various 
reasons. I do think, however, it has attracted people 
who would not otherwise have attended the service. 
I do not employ it myself, and it is a question whether 
it will serve permanently as a magnet." 

102 



THE SU:f^DAY EVENING SERVICE. 

In Bethany Presbyterian Church, Philadelphia, it is 
the custom from time to time to place the advertising 
of the Sunday evening service in the hands of some 
one of the societies of the church, as the Christian 
Endeavor, Andrew and Philip, or Sunday-school. The 
society chosen uses every effort, by cards and personal 
work and through friends and supporters, to advertise 
this service. At times the work of the various organi- 
zations of the church is magnified and brought promi- 
nently forward by having the oflScers of such society 
sit on the platform, reference being made to the work 
of the society during the exercises of the evening. 
This church aims always to have something special for 
the Sunday evening services, but never aims to be 
sensational. Occasionally the church uses the stere- 
opticon for the opening song service, then following 
with a sermon. 



103 



MODEKN METHODS IN CHURCH WORK. 



CHAPTER XL 

THE AFTER MEETING. 

The after meeting, held at the close of the last 
preachiDg-service of the Sabbath, is for various pur- 
poses : To ask God's blessing as a seal to deepen and 
quicken the spiritual impressions of the day, to hear 
requests for prayer, and to make appeal to the impeni- 
tent and the wanderer to accept Jesus Christ as their 
personal Saviour. The dominant purpose of the meet- 
ing must, of course, be determined by the circumstances 
of the time and the prevailing conditions of the church 
and the community. 

The after meeting is not merely for large congrega- 
tions. Wherever there is a church, there is reason for 
this service. It gives opportunity for the people of the 
church to come together informally when their hearts 
are warm and aglow with Divine truth, and when in- 
evitably they must come closer together in sjanpathy 
and Christian feeling, and closer to Him who is the 
Great Head of the Church. 

There are several features of the successful after- 
meeting which through experience have come to be 
recognized as essential to it. 

That the meeting may be informal and a marked 
change from the preaching service which has preceded, 
it is usually held in some smaller, adjoining room, such 
as the Sunday-school room or chapel. When no 
such room is available, the need is met by the pastor 

104 



THE AFTER MEETING. 

coming from the pulpit and taking a chair on the floor 
in front of the pulpit. 

There are several ways of giving the invitation to 
the after meeting. It is frequently given thus : 
'' After the benediction we will pass to the closing 
service of the day, held in the adjoining room for fifteen 
minutes, to ask God's blessing upon the labors of the 
day, and for general conference, testimou}'^, and prayer. 
We invite you all to come to this service. It is fre- 
quently the best one of the day, gathering up the bless- 
ings of them all." The doors opening to the room 
should be clearly indicated, always, that any stranger 
present may not suffer any excuse to turn him away. 
The invitation at another time may be to different 
classes of people, as, first, to all those who desire to 
draw nearer to God and to unite in prayer for his 
abiding blessing upon the services of this day ; second, 
any one who desh'es to request the prayers of Christian 
people for himself or friends ; and third, all who are 
personally interested, and feel that the Holy Spirit is 
uro-ino- them to a decision for Jesus Christ. 

When the meeting is held in a room contiguous to 
the main auditorium, arrange with the organist and 
two or three singers to open the after meeting, just as 
soon as the preaching service closes, with some familiar, 
heart-stirring hymn. The singing will do much toward 
drawing the people in. This plan presumes that the 
congregation will largely pass to the second service. 
Another simple way is to ask all who will to pass into 
the after-meeting room during the singing of the last 
hymn, it being understood that the benediction will be 
pronounced for those who cannot stay to the after 
service. A familiar hymn is then announced. If but 
few pass out, it will be well to stop at the close of the 
first verse, and again urge people to pass into the 

105 



MODERN METHODS IN CHURCH WORK. 

meeting while the hymn is being sung, but adding, 
"If you prefer to wait here for the benediction, j^ou, 
of course, are privileged to do so." 

There is no difficulty in getting the people to attend 
the after meeting. It is one of the sweetest and most 
helpful services of the day when wisely conducted, — 
and to this end the leader needs well to pray for the 
controlling and guiding presence of the Holy Spirit. 
Many an after meeting has been shorn of blessing for 
the want of prayerful preparation. Much depends 
upon the leader. He may open the meeting, after the 
singing of a hymn or two, l)y some single heart thought, 
or by prayer, or illustration, or "exhortation," for 
which the Rev. B. Fay Mills says, " a wise preacher 
has kept one of his best illustrations or strongest en- 
treaties." The leader should especially remember that 
this is no place for a talk or address, not even a short 
talk. The leader, as all others, should be brief in 
what he says. Many an after meeting has been talked 
to death. 

Great care should be exercised in the selection of 
hymns. Under no circumstances' should new ones be 
selected. So far as possible the hymns should be 
appropriate and familiar, although it is better to sac- 
rifice appropriateness to familiarity. There is little 
time for music in the after service, but there should be 
a hymn or two, or a stanza from each of two or three 
hj^mns. The singing may be varied by asking the women 
to sing the verse and all to come in on the chorus. Again , 
if a good soloist is present, it can be made effective to 
have the soloist sing the lines and all join in the singing 
of the refrain and chorus. Repeating the singing of 
the chorus is always spirituall}^ helpful and suggestive. 
The meaning is emphasized by sometimes reading the 
verse in concert before singing it. Most effective 

106 



THE AFTER MEETING. 

appeals can be made at times between the singing of 
the verses of a hymn. 

A common way of conducting the after service is to 
say that the meeting is open for testimony, conference, 
and prayer, and invite all to take part, as moved to do 
so by the Holy Spirit. To relate occasionally the cir- 
cumstances which suggested the writing of a hymn, or 
to give some experience or conversion connected with 
a hymn, is always helpful and of interest. Should any 
one make request for prayer, when the thought of the 
meeting has been on other lines, it is well, usually, to 
call on some one immediately to pray for that partic- 
ular case. 

The after meeting, at other times, may be held 
especially for the spiritual quickening of Christians. 
Opportunity is then given for confession of failures 
and shortcomings, by word or by rising. Prayers, 
of course, will follow. It is helpful at the close of a 
service to take some consecration hymn, like that of 
Frances Ridley Havergal, "Take my life and let it 
be," and urge all who desire to make the hymn the 
prayer of their hearts to sing. 

A bright and helpful feature of any meeting is the 
reciting in concert of some verse of Scripture. Silent 
prayer, too, is always solemnly impressive. This, 
varied by short sentence prayers, can be used with 
frequency and helpfulness in any after meeting. 
Until the people come to understand that prayers are 
only sentence prayers, it may be well to arrange pre- 
viously with a number of younger and older people 
for them. Sentence prayers encourage many to take 
part who would otherwise not do so. All heads are 
bowed, no one is conspicuous, a sentence does not 
appear to be a large effort ; and so the people gladly 
share in this part of the service, are helped and warmed 
107 



MODERN METHODS IN CHURCH WORK. 

by so doing, and others are awakened and quickened 
by the interest which seems to pervade all. 

Another way of leading the meeting is to open with 
requests for prayer and then have several pray for 
these requests. After a prayer or two, an appeal may 
be made to the unsaved. It is a simple way, and 
appropriate, to stop and say, "Now, before the next 
prayer, is there some one who desires to take Christ 
as a personal Saviour, and by raising the hand will 
say, ' Include my name in your prayer, pray for 
me'?" 

Whether the appeal be made briefly at this time, 
or the after meeting as a whole be given to it, there 
are several ways of making openings to penitents for 
confession and of drawing the net for the unsaved. 

After short prayers, testimonies, and an earnest 
appeal, as the case may be, the penitents may be urged 
to come forward and kneel during the singing of a 
verse of some hymn. This is a method quite common 
to one of the leading denominations. Another way, 
used by other denominations, is to invite those who 
have manifested a personal interest to come forward 
and stand in a circle about the pastor. At the con- 
clusion of the singing of the hymn he joins hands with 
them, and offers prayer. 

With a more formal people other plans may be 
necessary. Christians may be asked to bow in silent 
prayer; then the leader says : " Now, while all heads 
are bowed in pra^^er, is there one here who will say, 
' I desire to lead a Christian life, pray for me ' ? — raise 
your hand." But some people have honest doubts and 
difficulties. They need encouragement to make some 
kind of a start, though a small one. One of the lead- 
ing evangelists of to-day frequently gives an invitation 
as follows: " How many of you will say, ' I am willing 

108 



THE AFTER MEETING. 

to be made willing to lead a Christian life ' ? — will you 
raise your hand ? " 

Again the leader of the meeting, after opening by 
illustration or entreaty, may ask all who are church- 
members to rise ; then all w^ho are not church-members 
but are trying to live a Christian life ; and third, all who 
have an honest desire to live a Christian life. This may 
be varied, at another time, by first asking all men who 
are church-members to rise, then all women who are 
church-members to rise, and proceeding as before. 

It. is hardly necessary to say that the leader in 
making the appeal should be warmly sympathetic 
and tender, patient and persistent, and with a divine 
confidence and supreme faith in God. Such a minister 
will meet with great victories where another would only 
find a losing cause. 

But the results of the appeal should be gathered into 
real and tangible form. The names and addresses of the 
inquirers should be obtained, that they may be followed 
up promptly and helped as there may be need. For this 
purpose the following card may be passed by ushers : 



189. 

1 desire henceforth to lead a Christian life. 

Name, 

Address, 

Street and No., 

Church Preference, 



The ushers, men capable of doing personal work, 
should be on the lookout for all who in any way 
manifest personal interest. There too should be a 
number of personal helpers, — the wisest men and 
women of the congregation. The above card is that 
used by the Rev. B. Fav Mills. In speaking of this 
"^109 



MODERN METHODS IN CHURCH WORK. 

card, the evangelist in the " Independent" for March 
14, 1895, said: "I do not think it well to print a 
theological formula on the card, nor to make its 
expression more positive in determination. The reason 
for this is that while this simple card will be very 
helpful in aiding those who are clearly decided, and 
are ready to ' subscribe with their hands to be the 
Lord's,' it will also develop interest in those who are 
not theologically educated, and will give to you the 
addresses of those who are somewhat impressed, but 
who might not be sufficiently interested to sign a state- 
ment of a more unequivocally decided expression. 
The helpers should write on the back of each card 
some little statement about the individual signing it, 
such as, 'Young man, very much in earnest,' or, 'A 
middle-aged woman, almost but not quite persuaded.' 
This will be very helpful in assigning proper people 
to follow up these inquirers later." 

The last thing to be remembered by the leader of 
the after meeting is to close on time. Do not pro- 
long the meeting. The preaching service should close 
promptly, and sufficiently early to encourage attend- 
ance upon the after service, and the closing time of 
this meeting should be guarded with jealous care. It 
is better to send the people away hungry, and when 
the meeting is at its height, that they may desire to 
come again. At this last service people are tired 
from attendance upon the services of the day, — more 
so than they usually realize, — and unduly adding to 
the service, even by two or three minutes, ma}^ make 
the after meeting a burden rather than a mount of 
privilege. 

It is the opinion of some pastors that to hold the 
after meeting for three or four weeks and then to 
drop it for a similar period increases its attractiveness. 

no 



THE PLEASANT SUNDAY AFTERNOON. 



. CHAPTEE XII. 

THE PLEAS A.NT SUNDAY AFTERNOON. 

After hearing so much of the estrangement of work- 
ing-men from the church, it is refreshing and encourag- 
ing to learn of successful efforts in bringing them 
within the fellowship of the church. And this has been 
the result of that movement known as the ' ' Pleasant 
Sunday Afternoon." 

That working-men have not attended church has, 
I believe, been more from failure of adaptation of 
method to condition than from the want of heart 
welcome on the part of the church. Sunda}^ morning 
the working-man has chosen for rest. At other hours 
of the Sabbath, the concert, amusement hall, beer- 
garden, and the socialist or the labor agitator have re- 
currently claimed his attention. The counter-attrac- 
tions to the church are always strong. 

To provide an elevating hour for laboring-men, with 
suflacient attractiveness to draw them in, to win their 
hearts by these means to Christ, is the object of the 
Pleasant Sunday Afternoon. The movement which 
bears this name was started in England about four 
years ago. 

The character of the meeting is indicated by its 
name. It is simply a very bright gospel service, with 
high-class instrumental and chorus music, solo singing, 
and a talk which " deals directly with gospel topics." 
The following are two sample programmes : — 

111 



MODERN METHODS IN CHURCH WORK. 



1. 


3.30 Hymn. 


1. 


3.30 Hymn. 


2. 


3.35 Prayer. 


2. 


3.35 Reading Scriptures. • 


3. 


3.38 Instrumental Music. 


3. 


3.38 Anthem, or hymn, with chorus 


4. 


3.43 Reading Scriptures. 


4. 


3.43 Prayer and Lord's Prayer. 


5. 


3.45 Hymn Solo. 


5. 


3.45 The"" First Solo. 


6. 


3.50 Instrumental Music. 


6. 


3.50 Notices by Secretary. 


7. 


3.53 Hymn, 


7. 


3.53 The Chairman. 


8. 


3.58 Address. 


8. 


4 Hymn. 


9. 


4.20 Instrumental Music. 


9. 


4.05 Speaker for afternoon. 


10. 


4.25 Hymn. 


10. 


4.25 Second Solo. 


11. 


4.30 Benediction. 


11. 


4.30 Exhortation to sign Pledge. 






12. 


4.35 Short Prayer. 



The music is alwa^^s in charge of a director who is 
a thorough Christian, so that the choice of pieces may 
safely be left entirely to him. He, too, is one who 
can gather musical helpers around him, those who will 
not fail to appear on Sunday and who will give time to 
practice during the week. There is usually an orches- 
tra or band, which gives instrumental selections of a 
sacred character, and also plays the accompaniment to 
the hymns. Sometimes the music is rendered by a 
prize choir consisting of men who have been especially 
trained, and they lead in the singing or give special 
selections. 

The address for the afternoon is a matter of deep 
moment. Platitudes and religious cant will not suc- 
ceed here, though it is sometimes tolerated in churches. 
What the men demand is a " bright, brotherly talk on 
things spiritual." Different speakers are obtained for 
different Sabbath afternoons. Representatives of the 
various professions, business men, and other available 
laymen who are fairly good speakers are drawn on for 
this service. The members enjoy seeing new faces 
and hearing new voices. This plan is adopted by so 
gifted a preacher as the Rev. F. B. Meyer, B.A., 
pastor of Christ's Church, London, who as president 
of his Pleasant Sunday Afternoon presides at all meet- 

112 



THE PLEASANT SUNDAY AFTERNOON. 

ings. And this is the usual custom : different speakers, 
but the president to preside always. Here, as in other 
departments of Christian work, success depends in a 
measure on the personality of the leader. He should 
be a man of strong character, popular and winning, 
bent on saving souls, and " able to fill the gap on 
every emergency and to pull the meeting through if 
the speaker fail or the address be unfortunate." The 
time for the address is limited to twenty minutes, and 
is, as are all the other exercises, strictly confined to 
the time allotted to it. This is very satisfactory to 
the men, and prevents all dragging and dulness. 

The Rev. F. B. Meyer says, at the first meeting of 
his Pleasant Sunday Afternoon he determined that 
five committees were necessary : " Visitation, es- 
pecially of the sick ; the promotion of teetotalism ; of 
stewards; and markers; and benefit societies."^ He 
then pointed out certain parts of the hall where those 
interested in each should gather. He says: "The 
whole group of men immediately broke up into five 
large groups, each making for his own special hobby, 
and found himself surrounded by those like-minded. 
Each group then elected their chairman and secretary, 
in which selection I confess to have had a great deal 
to do, as the men were strange to one another and I 
was very anxious that suitable ones should be chosen 
at the outset. These two from each group, together 
with myself, a few Vice-Presidents, and the Treasurer 
and Secretary of the society, formed a first Council. 
These five groups dwindled as time went on, but the 
residuum became the committee in each case, with 
power to add to its number and with full warrant to 
carry forward its own work, subject to the general 
approval of the Council. " ^ Mr. Meyer has two 
1 Christian Treasury, February, 1895, p. 37. 2 jbid. 

8 ' 113 



MODERN METHODS IN CHURCH WORK. 

corners in the church which are respectively named 
the Teetotal and Consecration corner. Those who 
want to sign the pledge are invited to one, whilst those 
who are willing to help in any special work or desire 
to become Christians are exhorted to the other. ^ 
As the men go out after the Sunday afternoon 
meeting, they put contributions into boxes for the 
Benevolent Fund, which is administered by a special 
committee and devoted to the relief of the needy and 
the sick in the brotherhood. 

All who become members of the Pleasant Sunday 
Afternoon subscribe an English penny a Sunday; it 
has been suggested that in America probably a 
nickel would be best. This is put into the Book 
Fund. At the end of the quarter this money is spent 
in books to be given as prizes to those who make a 
good record in attendance. Those who are present 
thirteen Sundays get a first prize; those who are 
present ten or more Sundays, a second prize. As only 
the money subscribed is spent in this way, the value of 
the prizes varies according to the money in the fund 
and the number who win prizes. The books are 
bought at a low price from some bookseller interested 
iu the movement, and are a great incentive to regular 
attendance. The prizes are distributed at some week- 
day gathering, the next week after the quarter ends, 
by some influential lady. The men are asked to bring 
both their men and women friends to this entertain- 
ment, and the new men who come are urged to join 
at once, so as to begin the quarter with the others. 
The sight of the book prizes and the pleasant gather- 
ing induces many of the visitors to join the society. 
A part of the Pleasant Sunday Afternoon plan is to 
have a Registrar to every hundred members. The 

1 Christian Tronsurv, April, 1895, p. 90. 
114 



THE PLEASANT SUNDAY AFTERNOON. 

Registrars sit in the vestibule at little tables, each 
with a rubber stamp, prepared to stamp the cards 
of members and also the attendance sheet which is 
before them, and to receive the pennies of those who 
are members of the Book Club. This record enables 
the Visitation Committee to tell who is not present; 
and if a member is absent without explanation for two 
weeks, he is visited with a view of seeing what 
brotherly kindness can do for him. It is from this 
record that the list of those who are entitled to prizes 
is made up. Certain exempt classes, as local preachers, 
railroad men, postmen, and policemen when on duty, 
are allowed to send their penny for registration. In 
any other case that has special features, the Council de- 
cides as to what allowance shall be made. In fact, the 
men are made to feel in every way that it is their meeting. 
The Council is consulted as to the speaker, and about 
any other matter that affects the welfare of the Club. 

Some Pleasant Sunday Afternoon Societies conduct 
various other lines of work during the week and year, — 
educational classes, an ambulance corps, a band or 
singing practice, annual excursions, walks and teas 
on holidays, a Benefit Societ}^, a Working-Men's 
Institute, a midweek prayer meeting, and a men's 
Bible-class on Sunday. 

Two things have been emphasized in this move- 
ment. The first is that the work shall be absolutely 
self-supporting. The men must raise their own funds, 
if money is needed. 

The other principle emphasized is that " the first and 
last object of the P. S. A. is to win working-men for 
Christ." 

The success of this institution is unquestioned. In 
Hanley, England, there is a branch numbering 1,680, of 
whom not more than three hundred were found in any 

115 



MODERN METHODS IN CHURCH WORK. 



other place of worship when they joined. At Liverpool, 
St. George's Chapel, Congregational, there is a branch 
of between three thousand and four thousand members.^ 
A work similar to this was begun in 1887 by the 
Baptist Church which worshipped in Tremout Temple, 
Boston, Mass., until the work was arrested by fire in 
1893. This service, however, was open both to men and 
women. There was an orchestra of twelve pieces, but 
no chorus except the great congregation. At every 
service solos, quartettes, and so forth were given. It 
was customary to have an after meeting, and in the 
fifth year of the movement as many as 491 rose for 
prayers during the year. The meetings were also 
very helpful to the church. The evening services 
were better attended, and large numbers were brought 
into the Sunday-school. In addition to the spiritual 
results mentioned, that the movement was satisfactory 
from a financial standpoint the following figures will 
show : — 





Receipts. 


Expenses. 


Net Gain. 


1888 


f 820.09 


$ 556.3-5 


$ 263.74 


1889 


1977.45 


1012.36 


965.09 


1890 


2141. G3 


791.37 


1350.26 


1891 


2269.G7 


1007.87 


1361.80 


1893 


2923.23 


1017.78 


1905.45 



The Reformed Church of Harlem, New York, lias 
an afternoon Bible-class which they call the Pleasant 
Sunday Afternoon. This organization meets separately 
at the time of the Sunday-school, has appropriate 
opening exercises, and then an exposition of the lesson 

1 Rev. H. N, Kinney, Report of Christian Workers' Seventh 
Convention, Boston, 1892, p. 137. 

116 



THE PLEASANT SUNDAY AFTERNOON. 

of the day. It is attended by both men and women, 
and enrols large numbers of young people and also 
parents who bring their children to Sunday-school. 
It has several social features, among which are social 
meetings during the year, an annual excursion, and 
other gatherings which increase the acquaintance and 
good-fellowship of the members. 

In the Central Metropolitan Methodist Episcopal 
Church of New York, there is an organization of this 
kind called the Pleasant Hour Bible Class. It is sim- 
ilar to the one in Harlem, but holds its sessions 
immediately after the Sunday-school in the afternoon, 
and studies the lesson for the following Sunday. 
This is done for the benefit of Sunday-school teachers. 
This class has been in existence for three years, and 
has increased from an attendance of eleven at its 
first meeting to an average attendance of about five 
hundred. The entire collection goes to the church 
funds, as there are no expenses. The exercises are 
opened by a varied musical programme which is fur- 
nished voluntarily by the musical friends of the 
movement, and consists of both instrumental and vo- 
cal selections. This is followed b}^ a short exposition 
of the lesson, studying directly from the Bible. Then 
there are ten minutes allowed for questions on the lesson 
only. On Review Sunday the class studies the subject 
of temperance. There is an evangelistic side to the 
work, and there are professed conversions every Sunday. 

Thus we see that on both sides of the sea new efforts 
have been made to improve the hours of the Sabbath 
afternoon. It is to be hoped that the movement will 
be more and more general, until the churches shall vie 
with the Young Men's Christian Association in the 
efforts they make to "redeem the time" in these 
fruitful hours of the week. 

117 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XIII. 

YOUNG people's SOCIETIES. 

In considering the subject of Young People's Socie- 
ties, it is not necessary to mention their mode of work- 
ing. Many and valuable works have been written, 
abounding in accounts of work already done, and 
helpful suggestions for future effort in this great 
field of Christian usefulness. 

The movement comprehensively known as the Young 
People's Society is the miracle of modern times. 
What has been done in the past by this powerful engine 
for good, what is being done by it, fills us with won- 
der and awe. What will be accomplished by it in the 
future opens up a vista so far-reaching, an avenue 
so crossed and intersected with branching paths to 
every field of Christian duty, that imagination cannot 
follow. What will be the effect on the Church when 
all these trained workers assume the full responsibility 
of mature manhood and womanhood? How cordial- 
ity and hospitality will reign in the churches when 
the social committees of the present become the owners 
of homes and possessors of influence and ability to 
welcome in a practical way the stranger of the future ! 
How missions will thrive when the cultivated intelli- 
gence of. men and women trained from youth in the 
spirit of giving and going becomes the ruling genius 
of the churches ! How the prayer meetings of the 
future will differ from those of the present, when free- 
US 



YOUNG PEOPLE'S SOCIETIES. 

dom of speech, enthusiasm of endeavor, and a high 
spirit of consecration take the place of the formalism 
and half-heartedness that too often characterize the 
midweek meeting of to-day ! How the Church will 
grow in numbers and efficiency when loving hands are 
stretched out to gather souls into the kingdom, and 
the look-out spirit prevails with all the Church, to keep 
and guard and cherish those who come into her 
sheltering fold ! 

The Young People's movement is carried on by the 
undenominational organization, the Young People's 
Society of Christian Endeavor,^ the Epworth League* 
of the Methodist Church, the Baptist Young People's 
Union, ^ and other denominational societies. The 
membership of the Christian Endeavor Society is 
about 2,500,000; that of the Epworth League about 
1,250,000. In the Baptist churches, the Young Peo- 
ple's Union have about 4,000 societies, while there are 
about 3,511 Baptist Christian Endeavor Societies. 

A glance at the principal committees and depart- 
ments of the three leading societies shows the scope of 
the work undertaken by each respectively. The 
Christian Endeavor Society works through several 
committees. The principal ones are the Look-out, 
Devotional, and Social, to which are added in most 
cases Temperance, Missionary, Sunday-school, Visit- 
ing, Flower, Good Citizenship, and Literature. In the 
Epworth League there are the following departments : 
the Department of Spiritual Work, of Mercy and Help, 

1 Mr. John Willis Baer, Secretary, 646 Washington Street, Bos- 
ton, Mass. 

2 Eev. Edwin A. Schell, Secretary, 57 Washington Street, 
Chicago, 111. 

3 Rev. Frank L. Wilkins, D.D., Secretary, 122 Wahash Ave- 
nue, Chicago, 111. 

119 



MODERN METHODS IN CHURCH WORK. 

of Literary Work, of Social Work, of Correspondence, 
and of Finance. The Baptist Young People's Union, 
in many of their societies, group their work into Devo- 
tional, Social, and Educational Departments. 

Within these societies are often found working 
branches organized to meet special needs. In connec- 
tion with the Epworth League there are Reading Cir- 
cles formed for the study of religious topics. On com- 
pletion of a given series of readings a certificate is 
given, to which seals are attached from time to time as 
the prescribed courses of reading are completed. In 
the Baptist Young People's Union there are Christian 
Culture Courses which cover in the main missionary 
topics. The subjects are discussed at monthly meet- 
ings called Conquest Meetings. The course extends 
over four years. At the close of each year an exami- 
nation is held covering the ground gone over, and on 
completion of the course a diploma is awarded. The 
Society of Christian Endeavor in addition to the regu- 
lar work of the committees does a vast amount of mis- 
sionary and philanthropic work. Among the sailors 
and light-house keepers, Bibles, helpful literature, and 
comfort bags are annually distributed. Some societies 
have opened parlors for men and boys ; others do 
active work in the hotels in distributing invitations to 
the meetings of the Society and other services of the 
church; others have instituted savings-banks; still 
others have opened newspaper exchanges for the in- 
terchange of religious reading. Some societies band 
themselves into " working circles " to help on the gen- 
eral work of the church. Accounts of different work 
undertaken by the societies may be found in the pages 
of the " Golden Rule," the official organ of the United 
Society. 

A book that gives many practical suggestions as to 
120 



YOUNG PEOPLE'S SOCIETIES. 

the methods of YoiiDg People's Societies is " Waj^s 
aud Means," edited by Rev. F<. E. Clark, D.D., Presi- 
dent of the United Society of Christian P^ndeavor. It 
fully describes the organization of Young People's 
Societies, speaks of the best manner of conducting 
devotional, business, and consecration meetings, and 
treats of the work of the committees. It also gives 
many practical suggestions as to maintaining and 
arousing interest in the Society, and in every way is a 
perfect handbook of information. The chief value of 
the suggestions lies in the fact that they are experi- 
mental. Every plan commended has been successfully 
tried in some individual society. 

An important factor in the work of 3^oung people's 
societies is the monthly, or bi-monthly social, held in 
the parlors or Sabbath-school rooms of the church, or, 
as sometimes, at a private residence. These social 
gatherings meet the need of young people for a social 
good time, promote Christian fellowship, and ought to 
be encouraged. The brightest minds should be placed 
upon the Social Committee, and a programme of enter- 
tainment should be carefully prepared for each social. 
A book invaluable for its descriptions of games and 
ways of entertainment for socials is "Social Even- 
ings," by Amos R. Wells. 

A great deal more might be said of Young People's 
Societies, but a knowledge of the scope of the methods 
of this endeavor for humanity has already been widely 
disseminated through the reports of the great conven- 
tions held yearly, and still more through the personal 
efforts of individual members of this vast body of 
workers ' ' for Christ and the Church. " 



121 



MODERN METHODS IN CHURCH WORK. 



CHAPTER XIV. 

THE PEAYER MEETING. 

Can anything new and helpful be said in the interest 
of the midweek meeting? Probably no one church ser- 
vice has received so large attention from writers and 
workers as the weekly pra3^er meeting. Yet all has not 
been said. Certainly, the combined experiences of ear- 
nest and thoughtful pastors each year ought to be fruit- 
ful of many helpful suggestions for the weekly prayer 
meeting. This does not imply that we shall outgrow 
all the old ideas of the prayer meeting, or all the old 
ways of working. The idea, for instance, that the 
prayer meeting is the family gathering of the church is 
constantly emphasized, and is a principle that must 
always prevail. When, as a church, we realize that 
ideal, our prayer meetings will be shorn of stiffness, 
long stereotyped prayers, and stilted formal addresses ; 
rather there will be the brief, simply worded petition, 
the tender or practical remarks, or the bit of helpful 
experience or counsel. But in addition to holding 
" fast that which is good," in conducting our midweek 
service, we welcome all that is helpful, though new. 

The Rev. J. M. Patterson, pastor of the Westmin- 
ster Presbyterian Church of Detroit, Mich., issues a 
little card to his people, in which he first urges their 
prompt and regular attendance on the prayer meeting, 
and asks the following questions, after each of which 
there is left a space for reply: — 

122 



THE PRAYER MEETING. 

1. May I regard you as an attendant upon one or both of 
the weekly prayer meetings (General and Young People's) 
(if but one specify it), and place your name on the list of 
such which at present I am making out ? 

2. May I occasionally call upon you to read passages 
from the Bible? 

3. May I occasionally call upon you to speak in prayer 
meeting ? 

4. May I occasionally call upon you to offer prayer in 
public ? 

These cards are returned to the pastor, and from 
them he gathers helpful ideas about his prayer-meeting 
force, if one may so put it. 

' The Rev. J. M. Meeker, D.D., pastor of St. Paul's 
Methodist Episcopal Church, Cincinnati, O. , circulates 
a pledge card embracing the following points : — 

1 . I will pray for the meeting every Wednesday evening. 

2. I will attend the prayer meeting at least twice each 
month if possible. 

3. I will occupy a seat nearest the pulpit. 

4. I will, if opportunity is given, take a brief part in the 
service. 

5. I will tell others of our prayer meeting and invite 
them to attend. 

This simple system in St. Paul's Church has proven 
very helpful. Some of the features of the above plans 
could, if desired, easily be incorporated in the enlist- 
ment card mentioned in Chapter V. 

The Rev. Frank Russell, D.D., pastor of Bridge- 
port, Conn., Congregational Church, addresses a cir- 
cular letter to his people urging them to come with 
special preparation, also to come early and occupy 
front seats on their own part, and to encourage the 
attendance of others. Another pastor, in a similar let- 
ter, which, however, is more personal, as it is addressed 

123 



MODERN METHODS IN CHURCH WORK. 

to but one or two at a time, invites the person to whom 
the letter is sent to take part in the meeting without 
being called upon, tells him that a similar request has 
been made of others, and that the prayer or remarks 
may be brief, and that too close adherence to the 
scheduled subject is not necessary = 

The Rev. Abbott E. Kittridge, D.D., pastor of the 
Madison Avenue Reformed Church, New York, has a 
very large and interesting prayer meeting. He has 
some original methods. For instance, there is no 
instrumental accompaniment to the hymns, but they 
are started by the pastor himself, while the congrega- 
tion is turning to the hymn announced. In advance of 
every meeting the pastor speaks privately to two or 
three members and obtains their promise to speak on 
the topic of the evening. It is the practice of Dr. Kit- 
tridge to merely open the meeting without extended 
remarks or by giving only a brief exposition of Scrip- 
ture. At the close of the service he sums up the 
points that have been brought out, and makes the con- 
cluding remarks. 

The Rev. Washington Gladden, D.D., tells of a 
pastor who arranges the theme of the meeting under 
several heads, putting the subdivisions into the form 
of questions. He then selects answers from the Bible 
and distributes them among the people. The pastor, 
having asked the question and received the answer, 
briefly comments on it, proceeds to the next question, 
and the meeting is thus pleasantly opened.^ 

The Rev. H. M. Scudder, D.D., makes the follow- 
ing suggestions : that the pastor make several lists, in- 
cluding all the persons in the church who can speak 
and pray in public ; that he select a leader from each 
list and ask him with his fellow-members on the list to 

1 Parish Problems, p. 265. 
124 



THE PRAYER MEETING. 

be responsible for one meeting. This will secure 
several participants at every meeting.^ 

A somewhat simpler method, and one that has proven 
very successful in encouraging the attendants to take 
part in the meeting, is to give out slips of paper bear- 
ing Scripture references and to ask the persons to 
whom they are given to read the passage (without be- 
ing called on), and if they will, to comment on the pas- 
sage in its relation to the subject of the evening. 

The Rev. Thomas S. Hastings, D.D., President of 
Union Theological Seminary, when pastor of the West 
Presbyterian Church, New York, had most successful 
and largely attended prayer meetings. Among other 
features. Dr. Hastings occasionally had Question Box 
Meetings. The meetings were always announced in 
advance, and the congregation urged to hand in ques- 
tions ; it being understood that all questions must 
reach the pastor before the day of the service. To 
encourage personal interest in the service, the pastor, 
as questions were asked of him when making pastoral 
calls or at other times, frequently said, " Won't you 
please hand in this question in writing for our Question 
Box Meeting?" 

In the Metropolitan Methodist Temple, New York, 
Rev. S. P. Cadman, pastor, the people are divided into 
prayer circles, which meet for prayer and testimony in 
the class rooms before the regular prayer meeting. 
Afterwards, they assemble in the main room for a 
twenty-minute exposition of the Scripture. 

The Rev. Elijah Horr, D.D., pastor of the Piedmont 
Congregational Church of Worcester, Mass., scores a 
very good point when he invites people " to come in at 
any time during the meeting." He adds that " no one 
is asked to take any part. All are invited to do so, but 
1 Dr. Gladden's Parish Problems, p. 256. 
125 



MODERN METHODS IN CHURCH WORK. 

all know that there will be no constraint or restraint." 
This last plan emphasizes the family idea. The inti- 
mate fellowship that appreciates the fact that Mr. A. 
has to be at the store late and cannot get to prayer 
meeting at the beginning, or that Mrs. B. must get the 
children settled for the night before she can come, and 
that makes it possible for these and other tired people 
to slip into their seats at any time during the service 
without shame or confusion, is one of the things that 
makes the prayer meeting the home gathering-place of 
the church. Then the informal speech without being 
called upon is suggestive of the home life. 

Music is one of the best aids to make the prayer 
meeting attractive, but it is too much neglected even in 
those churches which have excellent music at other 
services. The minister is afraid to give out an un- 
familiar hymn, and so the old hymns are droned out 
month after month. To improve the music, it may be 
well to get a precentor and occasionally have the meet- 
ing convene a little earlier and the time be devoted to 
singing new, bright tunes. It will increase the attend- 
ance and put new life into the service. 

The prayer-meeting topic is also a matter for 
thought. Groups of subjects unfolding different 
phases of the same theme may be studied on successive 
evenings, or consecutive portions of the Bible may be 
subjects for study. Whatever the plan, it is always 
best to have the topic of the evening and the Scripture 
reference understood in advance. In the preparation 
of these topics, a variety may be introduced by invit- 
ing the congregation to hand in subjects that they 
would like to have taken under prayerful consideration. 
From the topics handed in, the pastor selects the list 
for the quarter, announcing that it was impossible to 
include all. 

126 



THE PRAYER INIEETING. 

In former times, it was customary in several denomi- 
nations to devote one evening in the month to a mis- 
sionary concert, and it is a pity that so excellent a 
practice should be abandoned. With care in arran- 
ging the programme, with some special music, these 
evenings may be made attractive and most helpful. 
Oftentimes persons who will not ordinarily take part in 
the weekly meeting may be induced to do so by hav- 
ing papers assigned to them on missionary subjects, and 
thus a knowledge of this great work spreads among the 
congregation, genuine interest is elicited in missions, 
and new voices are heard in the prayer meeting. 

The question of participation in the prayer meeting 
by both sexes may seem to Western readers one set- 
tled long ago ; but it is still very seriously believed in 
some Eastern churches that Paul's injunction to women 
to "keep silent" is to be literally taken. Such 
churches are great losers. Personally, I believe this to 
be a form of that ignorance that God in former times 
winked at, but now commandeth all men everywhere to 
repent of.^ In the large formal gatherings of the 
church, there may be two opinions as to the advisabil- 
ity of woman's voice being heard ; but in the family 
meeting, she should be at liberty to take such part as 
her conscience dictates. 

The practice of having the pastor lead the mid- 
week meeting seems to be most satisfactory to the 
majority of churches, but the plan of having it con- 
ducted by officers of the church and gifted laymen in 
rotation has been successfully tried in others. 

But whoever leads, whoever takes part, or whatever 

adjuncts or methods be employed, the prayer meeting 

will not fill up the measure of its usefulness unless 

it is the place where " friend holds fellowship with 

1 Acts xvii. 30. 

127 



MODERN METHODS IN CHURCH WORK. 

friend." In some churches arrangement is made for 
a pleasant tarrying on the part of the attendants. 
There is a convenient grouping of chairs or arrange- 
ment of settees, and everything possible is done to 
encourage sociability and to suggest an informal re- 
union at the close of the meeting. 

There are other things that ought to be remembered 
of the prayer meeting. Though the suggestions may 
not be new, they are vitally important. First, every 
prayer meeting should commence promptly on time, 
though no one is present but the pastor, and should 
close promptly on time. A careful observation of this 
principle always encourages attendance, and is other- 
wise helpful. 

Second, the meeting is deserving of the most pains- 
taking and prayerful preparation on the part of the 
pastor. Is this preparation always given? The 
people, I believe, will come when they find the spirit- 
ual help which their souls crave. Having made care- 
ful preparation, another danger confronts the minister, 
— and one which, according to common fame, is often 
yielded to, — that of taking up too much time. The" 
meeting then gives way to a lecture, and the nature of 
the service as a prayer meeting and as a people's 
meeting is lost sight of. 

Third, the prayer meeting should be the place 
where plainness of dress is the rule, where there is no 
haste to go away, and where the humblest church- 
member is met and greeted with heartfelt interest in 
his welfare, where the story of trouble is heard with 
sympathy, and where the news of good fortune awakens 
sincerest joy. No formality can exist where such feel- 
ing reigns. The heart of the toiling and sorrowing 
will then turn to the prayer meeting as the child to its 
mother. No effort will be needed to draw the people 

128 



THE PRAYER MEETING. 

together, and stormy nights will see the room well filled. 
Here the burdened pastor will find the reward of his 
labor, and the stranger the green spot in all the arid 
week, and each succeeding gathering will slip away 
into eternity only to bring nearer the glad reunion of 
the household of God. 



129 



MODERN METHODS IN CHURCH WORK, 



CHAPTEE XV. 

THE COTTAGE PRAYEK MEETING. 

When Peter had been released from prison by the 
angel of the Lord, he went straight to a cottage 
prayer meeting in the house of Mary, the mother 
of John. The homes of many Christians have been 
glorified by such gatherings for prayer; meetings that 
have ever been a means of grace. The informality of 
the gathering appeals to the heart, and many of those 
who will not attend the regular midweek meeting of 
the church may be won to the neighbor's fireside and 
thus be brought under spiritual influences. There are 
two reasons why these prayer meetings should be held : 
first, on account of their influence on the church. 
Such meetings increase the heart acquaintance of the 
church-members with each other and with those whom 
they would reach, and deepen the common interest in 
the spiritual life of the church. Then, by means of the 
cottage gatherings, the pra3'er service may be taken to 
those members who are unable to attend the regular 
midweek prayer meeting. There are "in every congre- 
gation those who through age or infirmity are nnable 
to get to church. And there are others ^\]\o have the 
care of invalids and young children and consequently 
cannot attend the usual services of worship. With 
many churches the cottage praj^er meetings are not 
held twice in the same place, but are carried to differ- 
ent parts of the parish in succeeding weeks. Second, 

130 



THE COTTAGE PRAYER MEETING. 

cottage prayer meetings should be held on account of 
the influence on the outside world. These meetings 
stand to the people around the cliurch as the social 
settlement does to the community. Such meetings 
attract attention, and from them flow streams of influ- 
ence which permeate the remotest parts of the commu- 
nity. A w^oman in New York City gathers into a 
prayer meeting held wedvly at her home from thirty 
to forty working men and women, to whom the prayer 
circle would otherwise be unknown. She obtains the 
help of some of the members of her church in carrying 
on the meetings, and their work has been wonderfully 
blessed : many of the people who come to the meetings 
have been brought through its influence into the fellow- 
ship of the church ; others have been brought into the 
Sunday-school and church attendance. If such a meet- 
ing could not be conveniently held continuously in one 
home, it might be held for a month or three months 
at one house, and then for a like period in another. 

A similar plan should be in operation in every church 
in addition to the work done in the churches and mis- 
sions. Besides the fraternal and spiritual benefits 
which accrue from such gatherings, they have the 
merit of being inexpensive. When we read of the 
tremendous average cost of each convert in this coun- 
try, and on the other hand read the pitiful appeals for 
money and men from fields where the millions have 
never once heard the Gospel story, we realize that there 
is something wrong in our methods, and that we ought 
by all means to do this thing also and not to leave the 
other undone. 

Cottage prayer meetings have been successfully con- 
ducted for man 3^ years by the churches of Oberlin, O., 
that centre of religious activity, where the life-work 
of the sainted Finue}^ still goes on. The congrega- 

131 



MODERN METHODS IN CHURCH WORK. 

tions of the principal churches of Oberlin are divided 
into prayer circles somewhat after the plan of the 
" classes '" in the Methodist Church, Cottage prayer 
meetings are also being carried on by many other 
churches throughout our country. 

This return to the simple ways of the early Church 
has a wonderful hold upon the heart. It was the 
custom of the early Church to meet for prayer at the 
homes of the adherents to the new faith. The seventy, 
as they went out two by two, must have gathered the 
families to whom they brought the message of life into 
many an hour of quiet prayer. And this home prayer 
service was hallowed also by the presence and prayers 
of our blessed Lord. 



132 



OPEN-AIR PREACHING. 



CHAPTER XVI. 

OPEN-AIR PREACHING. 

Open-air preaching is not a new thing. It is as old 
as the Garden of Eden. Scripture abounds with allu- 
sions to open-air preaching, and records many such a 
sermon. The holy prophets of old, on the streets, or 
wherever they found the people, lifted up their voices 
in warning. We associate John the Baptist with 
great sermons and the open skies of the wilderness. 
There was the open-air sermon of Pentecost, the ring- 
ing open-air messages of the seventy, and Paul's 
address on Mars' Hill. Our blessed Lord went out 
through the dusty highways and taught the crowd 
that followed him, or spoke to them from the little 
craft anchored off the shore. He preached to the 
one woman at the well, preached in the streets of 
Jericho, Jerusalem, and Capernaum, and preached the 
great Sermon on the Mount under the open skies and 
from the commanding heights of the hills. The most 
of his preaching was out of doors. Coming down 
through the years, we find that some of the great- 
est teachers of the centuries, John Knox, Roland 
Hill, Spurgeon and Moody, Whitefield and the Wes- 
leys, have preached in the open air. 

In England services have been carried on out of 
doors to an extent that has never been undertaken 
in this country. There are one thousand open-air 
preachers in London, and they are not only of the 
Salvation Army and the City Mission, but the lead- 

133 



MODERlSr METHODS IN CHURCH WORK. 

ing ministers of the city, numbering such men as the 
Bishop of Bedford and Lord Rodstock. St. Mary's 
Church, Whitechapel, the scene of so many murders, 
has a pulpit built into its outer wall, and clergymen 
preach every Sunday to the people that crowd to hear 
them in that district renowned for wickedness. 

The Presbj^terians in London have a committee 
devoted to this special work. The famous preacher, 
Rev. John McNeil, D.D., when a pastor in London, 
often preached in the park. Rev. Newman Hall, 
D.D., has a service in front of his church ever}" Sun- 
day night in summer. Rev. Mr. Woffendale, a Pres- 
byterian minister, goes out with a company of young- 
people to some distance from his church. There they 
pause and sing, while others distribute hand-bills 
containing invitations to the services; a few words 
are spoken, and the companj^ passes on. Another 
minister in London sends out his young men in dif- 
ferent directions. They bring in all they can gather, 
and go out again. The service begins at half-past 
seven, and continues for two hours and a half, and it is 
estimated that of the thousand members of the church 
two thirds were converts from open-air preaching. 

Rev. Mr. Stewart, a rector of London, sends four 
bands of young men to occupy different stations. 
The next Sunday they occupy four others, so that he 
has the Gospel preached to every man in his parish 
during a month. The Christian Evidence Society 
conducts Gospel services from a platform erected in 
one of the parks. Numerous cases are recorded of 
the triumphs of the Cross and the silencing of those 
who came to scoff. ^ 

Rev. E. P. Hammond says, "The rule or law of the 

1 Edwin H. Byington, Fifth Convention of Christian Workers, 
Hartford, Conn., 1890, pp. 357-360. 

134 



OPEN-AIR PREACHING. 

Presbytery of Glasgow is that every minister shall 
once a month, at least, preach in the open air." ^ 

Open-air services have been conducted with great 
success in this country. Rev. Frederick Campbell, 
pastor of Jefferson Park Presbyterian Church, Chicago, 
says that during the summer of 1895 he conducted 
outdoor services for three months with marked suc- 
cess. In each case an after-service inside the church 
was held, and a large per cent of the crowd, of the 
very class he most wanted to reach, followed him into 
the meeting. They were attentive, respectful, and 
evidently deeply impressed. 

The Broome Street Tabernacle, New York, has an 
out-of-door meeting, notice of which is placed in the 
church bulletin, and is as permanent as any other ser- 
vice of the church. This meeting is usually held 
some distance from the church. When the workers 
at the meeting return, bringing with them such as 
are impressed, a pleasant tea is served them by the 
ladies. After tea a prayer meeting is held in special 
interest of those who have asked for prayer in the out- 
door meeting. In this way the church holds together 
the workers, who are converts from the class which 
the church is trying to reach. 

The Fourth Congregational Church of Hartford, 
Conn., has preaching from its church porch. After 
this service the people are invited to go to church. 
Their attention is called to the different churches 
in the neighborhood, and they are assured of a hearty 
welcome from any of them. For this work there is 
a band of four pieces, and they hold, in addition to 
the service mentioned above, another at the base- 
ball grounds, and yet another in the rougher part 

^ Second Convention of Christian Workers, New York, 1887, 
p. 154. 

135 



MODERN METHODS IN CHURCH WORK. 

of the city. The Bethany Presbyterian Church of 
Philadelphia has open-air services, conducted by a 
brotherhood of young men. In St. George's Episco- 
pal Church, New York, the Brotherhood of St. Andrew 
holds open-air services in front of the mission on 
Sunday afternoon. The Boston Baptist Tabernacle 
holds a variety of open-air meetings, — at the wharves, 
among Sunday workers, and at many points where 
]nen congregate in idleness. 

The most familiar example of outdoor worship was, 
in the past, the camp or tent meeting. This has, in 
later years, been adapted to the town by the erec- 
tion of tents for holding religious services on some 
vacant lot. Here the people may be gathered night 
after night, during the heated term, when it would 
be impossible to get them to go into a hot, close 
hall. Then, too, those who would not go to a reli- 
gious meeting may, perchance, in passing, pause to 
hear a sweet Gospel song, or may catch some word of 
entreaty that will strike home to the conscience. In 
the summer of 1896, tent meetings were successfully 
held in New York, and resulted in many conversions. 

Still more effective in reaching the masses, who will 
not go to the place where the Word is preached, is the 
Gospel wagon, since it may be moved into densel}^ 
populated neighborhoods, where there is no chance to 
put up a tent. Two or three audiences may be ad- 
dressed on the same night, and a large number of 
people reached. Besides the crowd that gathers 
around the wagon, there is an invisible audience 
within the houses in the vicinity. 

In Washington, D. C, they have a Gospel push- 
cart, which can get still closer to the people, as it can 
be moved by hand into narrow alleys where a wagon 
could not be drawn. The Gospel wagon is manned 

136 



OPEN-AIR PREACHmG. 

by a corps of earnest workers who are able to sing or 
speak in the power of the Holy Spirit. A portable 
organ is of great assistance in the music. In some 
cases a number of volunteer workers accompany the 
wagon on foot. The office of these is to notice those 
who seem affected by the talk, and to enter into con- 
versation with them and strive to bring them to 
Christ. After the speaking and singing, opportunity 
is given to signify the desire for a better life, and an 
after-meeting is held, when personal work is done. 
The wagons also distribute tracts and sell or give 
away Bibles and Testaments. 

The Gospel wagon may very profitably be used in 
the village or city park, by the beach or common 
outing-place, and services conducted for the benefit 
of those who throng such places during the hot even- 
ings of summer. By Gospel wagon I do not mean 
any particular wagon, although wagons are made for 
that distinct purpose. Gospel wagons are impro- 
vised. Any vehicle serving the purpose of elevation 
and transportation is made use of ever}^ year by many 
ministers for this purpose. There is never want for 
a congregation. People are attentive, and there are 
reports of mau}^ conversions. 

The work spoken of above has been largely that of 
the city church ; but let it be remembered that the coun- 
try church has as large opportunity for successful out- 
door preaching. The country church, too, may carry 
its aggressive work into its outlying districts in the 
summer time, and thus the busy farmer will not have 
too far to go to reach and enjoy the privilege of Gos- 
pel services. Whether, then, the message be told in 
the city, by the restless sea, or in the quiet country, it 
shall be told, and the summer days be no less filled with 
work for God than the working months of the winter. 

137 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XVII. 

CHAPELS AND MISSIONS. 

I AM persuaded that the religious work of chapels 
and missions can be less expensively, if not more 
successfully, conducted than is usual in such branch- 
work of churches. There has been room for improve- 
ment. The Gospel services of some chapels and 
missions have suffered a dragging existence, and the 
spiritual results have not been, according to the 
confession of men in charge, as large as they be- 
lieved that they had reason to expect. On the other 
hand, while the churches with institutional depart- 
ments have met with unusual spiritual results, yet 
the number of such expensive plants, until the wealth 
of Christians is more consecrated than now, must 
necessarily be limited. Therefore, instead of the 
parish-house displacing missions and chapels, there 
promises to be an increasing demand for them, es- 
peciall}^ in the cities; for it is here that the great 
tide of population is coming, in high and mighty 
waves. " In one century the population in cities of 
8,000 or more has risen from one thirtieth to nearl}^ 
one third of the whole, the rate of increase being 
much greater from 1880 to 1890 than ever before."^ 
Not only is the population massing in cities, but 
those parts of the cities where the population is 
densest have the fewest churches. This fact is so 

1 The New Era, by Dr. Stroug, pp. 164, 165. 
138 



CHAPELS AND MISSIONS. 

proverbial that it is not necessary to give statis- 
tics proving the statement. All this goes to show 
that there will be an increasing demand for chapels 
and missions. There are simple, practicable wa^^s 
of conducting such missions, reached by long and 
costly experience, which are being blessed to large 
increase in efficiency and results of the spiritual 
work. 

First, as to the religious services. How can these 
meetings be most successfully conducted? The plan 
of the McAll Mission, as that of the Pleasant Sunday 
Afternoon in England and America, is marked by 
variety. Different speakers present the gospel mes- 
sage, though some one is recognized and is always 
present as permanent leader, known, possibly, as the 
superintendent of the mission. In the McAll Mis- 
sion two persons frequently give short talks the same 
evening. It is the genius of the Pleasant Sunday 
Afternoon that some new face address the meeting 
at every service. It gives the opportunity for the use 
of a large number of lay ivorkers. The plan has been 
tried by some chapels and missions in the United 
States with the most gratifying results. It is true, 
almost without exception, that the most successful 
missions in our cities are those following the plan of 
frequently having different speakers. The plan of 
different speakers for short talks is the plan, too, 
advocated by so thoughtful a writer and experienced 
worker as the Rev. Dr. Josiah Strong. 

Care should be exercised, of course, to have the 
best available speakers. But the testimony or short 
talk from stammering lips is often used by the Spirit 
with great power. If there is loss in the flow of 
speech, there is gain in the endless stream of living 
witnesses. Not only should there be different speakers. 

139 



MODERN METHODS IN CHURCH WORK. 

but different meetings, also, should be differently con- 
ducted. It is a principle of Mr. Moody, I understand, 
so to conduct meetings as not to be anticipated in any 
part of the programme. Variety in music — quartette, 
vocal and instrumental solos, chorus, and responsive 
singing — will add to the brightness of the meetings. 
Dryness is not essential to orthodoxy, and truth that 
runs in ruts is not the most effective. Minds are 
kept alert by varying the programme from time to 
time: responsive readings, readings in concert, quot- 
ing individually verses of Scripture, quoting pas- 
sages in concert, give pleasant variety. Another 
successful plan is to assign some chapter, and pass 
little slips on which the members of the audience are 
to place the number of their favorite verse in the 
chapter; then the cards are collected by the ushers 
and classified ; all the verses chosen are read in order, 
when the number of persons selecting the verse is 
announced. The artisan classes, for the most part, 
think differently, feel differently, and are moved dif- 
ferently from their more "well-to-do" neighbors; 
and unless we can put down our formalism at the 
feet of Jesus Christ, and adapt ourselves to the con- 
ditions and methods that will prevail, an innumerable 
company will continue to live Christless lives and die 
Christless deaths. 

But it is not enough that the meetings be special 
and specially good; there must also be a personal 
interest. Some missions send, as often as once a 
month, a circular letter to the attendants of the gos- 
pel services. This makes the invitation special and 
individual. A mimeographed letter or a neatly 
printed circular can be sent. If a mimeographed 
letter is used, the expense will be but a trifle, save in 
the mailing of the letters. But the increase in attend- 

140 



CHAPELS AND MISSIONS. 

ance gained will, by an increase in the collections, 
usually more than cover the expense. The plan is an 
invaluable aid in gaining attendants and regular 
attendance on the gospel services. There is some- 
thing in the fact that Uncle Sam brings the letter that 
makes it appreciated. We all know that! It is a 
secret little pleasure that we never outgrow. It is to 
be said that one address will answer for a family, but 
such envelope address should be as inclusive as pos- 
sible. For example, if the family consists of father, 
mother, and children, address Mr. and Mrs. H. C. 
Smith and family. These little things are not more 
closely noticed or appreciated by the richer than by 
the poorer classes. All this is helpful, but there is 
still more that can be done to magnify the importance 
of the individual. 

It is desirable that each attendant feel that he is a 
part of the chapel ; that he is responsible for and in 
a measure essential to its success. Those who unite 
with the church, of course, will appreciate their privi- 
lege and duty, but others enjoy belonging to some- 
thing, and a gain of attendance and interest will be 
made by having an "attendants membership." The 
word "attendant" is used, that such enrolment may 
not be confused with membership of the church. To be 
enrolled as an attendant, application is made by sign- 
ing a little card which bears the simple statement, "I 
desire to be enrolled as a regular attendant on the 

gospel meetings of Chapel." The back of the 

card usually states the advantages of such enrolment 
and the duties which will be expected of the applicant, 
such as regular attendance as far as practicable upon 
the Chapel meetings, helping its interest in any way 
possible, also speaking well of the chapel and its mem- 
bers, and so forth. When the card is signed, a pass- 

141 



MODERN METHODS IN CHURCH WORK. 

book is handed the applicant which may bear some 
thoughts similar to the following: "This book will 
admit the bearer to the socials, the annual supper, 
and special services at the chapel. This book will 
also insure the member all the privileges of the chapel 
and its several societies under the usual conditions." 
The pass-book is made of red leather, with gold let- 
tering on the outside, and containing a little leaflet 
of four pages within, bearing a list of the meetings, 
hints for helping in the work, and the following sig- 
nificant statement: "This pass is available so long as 
the superintendent of the chapel is kept informed as 
to your address. If you change your address, send 

word to the superintendent of Chapel." The 

pass-book idea was suggested by the pass-book of 
the Auxiliary League of the Salvation Army. When 
the expense of the book (about ten cents) may not be 
warranted, a neat card will serve the purpose. 

The sa-me effort to reach strangers and obtain their 
names should, of course, be made in the chapel as is 
made in the churches. There is nothing complex 
about this system. All is very simple. I do not see 
how less could be done, save the whole work be 
conducted in a loose and haphazard way. 

But in addition to making much of the attendants, 
they should be made to do much. Every one enjoys 
being of use, enjoys realizing that he is of some aid 
in the work, is regarded as of sufficient worth to be 
used. To give all something to do must be one great 
study of the superintendent. 

Second, as to the expenses of conducting the gos- 
pel services of chapels and missions. For fear of 
being misunderstood, and at the risk of appearing to 
repeat, I wish to say that the practicability of any 
plan must be determined by local conditions. The 

142 



CHAPELS AND MISSIONS. 

method of having lay speakers is a large saving of 
expense. The superintendent in charge, by this 
method, is spared the burden of preparing many 
addresses, and aside from the details of the work 
(about such as rest on the superintendent of a large 
Sunday-school), only presides at the meetings and 
acts in the capacity of pastor to the people. The 
labor is not so arduous as to demand all of the 
leader's time. A capable man, therefore, for a small 
compensation, can often be secured, and sometimes a 
volunteer leader can be obtained. 

Now let us see how this plan works. There is a 
gospel and testimony meeting one evening every 
week, in which the attendants and members of the 
mission take part. One prayer meeting a week means 
fifty-two prayer meetings a year. The superinten- 
dent, though a day laborer and an uneducated man, 
in addition to presiding at every gospel service, will 
address the meeting as many as four times a year. 
The pastor of the home church and the superintendent 
of the Mission Sunday-school will each address the 
meeting as many as four times during the year. This 
leaves forty meetings to be provided for by a board 
of ten officers of the home church. These officers, in 
alphabetical rotation, are present at the pra37er meet- 
ing, and give the opening address, — each officer 
appearing four times during the year, and at the con- 
siderable interval of ten weeks. In addition to the 
interest awakened by the new faces and the helpful- 
ness to the people of the personal presence and inter- 
est of different men, there is a reflex influence upon 
the church which is felt for good in its every part. 
This work, in being an outlet for the energy of the 
members of the church, cannot be over-estimated. 
Our church work has lacked, in some measure, the 

143 



MODERN METHODS IN CHURCH WORK. 

balance and support of the man influence and inter- 
est; but bring men into touch with great needs, 
poverty of spirit and life, and they will see that there 
is something practical and real that they can do, and 
will respond as steel to the magnet. This plan pro- 
vides for the weekly prayer meeting of the mission. 
The Sunday-evening services may be similarly con- 
ducted. There is always a goodly number in the 
church to draw upon for such meetings, such as mem- 
bers of the Young People's Societies, Missionary 
Societies, Men's Club, Sunday-school teachers, and 
others. Then, too, the community can be drawn upon ; 
addresses can be secured from lawyers, physicians, 
business men, and other laymen. This plan of 
developing and using lay forces by placing the chapel 
in the charge of lay workers is in successful opera- 
tion in the Ninth Street Baptist Church of Cincinnati, 
O., Rev. W. G- Partridge, pastor. This church has 
six chapels in different parts of the city, and the work 
has been greatly blessed; through the efforts of the 
missions many souls have been won to Jesus Christ, 
and brought into the membership of the church. By 
using many lay speakers, the McAU Mission "can 
conduct a hundred missions at a total expense for 
salaries of only $18,000. With us, a hundred city 
missions would mean more than a hundred paid mis- 
sionaries at the expense of not less than $200,000." ^ 
In commenting on this difference, Dr. Strong says: 
"Of course salaries are larger here than in France, 
but that is only an added reason for adopting cheaper 
methods."^ Should the demands for the services of 
an ordained minister at the church proper be so large 
that he could not meet them, why not place the several 
chapels under the control of one minister, giving him 

1 The New Era, p. 336. 
144 



CHAPELS AND MISSIONS. 

the assistance of lay workers, as in the plan outlined 
above. It would soon be found, I believe, that vari- 
ous lines of work, in addition to the gospel services, 
could be carried on for the benefit of the residents 
and their associates. 

The foolish objection, often urged, by which many 
churches excuse themselves from assuming mission 
work, is that, their church is in a fashionable part of 
town. So much more reason for such a church carry- 
ing on mission work! for it has both the means and 
the ability ; nor is that church which is less fortunate 
financially, exempt from such missionary work. 

A most comprehensive plan, and one but recently 
formulated, is known as the "Buffalo Plan," whereby 
many churches of Buffalo, including Congregational, 
Methodist Episcopal, Presbyterian, Roman Catholic, 
Baptist, Lutheran, Hebrew, Unitarian, and other 
denominations have blocked out the city, assigning 
a section to the care and supervision of each church, 
whose duty it is "to look after all needy persons in 
it who are not otherwise helped, and to aid them 
in any way possible, and in connection with the 
Charity Organization to keep close watch upon the 
condition of the people in the district. Sometimes 
the district assigned to a church is in its immediate 
vicinity; but if it is a strong church, and located in 
a well-to-do quarter of the city, it is more likely 
to receive a district in the poorer portion of the 
city."^ This scheme does not preclude the church 
working in districts other than the one assigned; it 
but insures that the church will look thoroughly to 
the interest of that district. As a result of this co- 
operative plan, a large work on institutional lines, 
such as classes, clubs, educational and social work, 

1 The Independent, July 23, 1896, p. 13. 
10 145 



MODERN METHODS IN CHURCH WORK. 

has already been commenced, and the plan gives great 
promise for the future. 

All this goes to show what a large work can be 
accomplished, and how the members of the church 
can be made of real service. We must make larger 
use of lay workers or suffer the world to be lost. It 
is all nonsense for any church to assume that it has 
not capable workers within its membership. All can 
do far more in the work for Christ than we usually 
think ; the thing that w^e as pastors need to do is to 
give the people a chance and encourage them to do. 
Neither pastors nor people have a right to stand on 
excuses. 

"It is not by might, nor by power, but by my 
Spirit, saith the Lord." ^ 

1 Zechariah iv. 6. 



146 



COUNTRY EVANGELIZATION. 



CHAPTER XVIII. 

COUNTRY EVANGELIZATION. 

It is the farm and the village that yearly furuish 
our municipal and national life, civic and religious, 
with a great part of its new blood and best working 
force. Statistics show that the greater proportion of 
the young men who enter the ministry received their 
earl}^ religious instruction in some country parish, 
and it is well known that the greatest men of our 
nation have been, for the most part, those who came 
from the farm or smaller town. Dr. Mark Hopkins 
said, "You might sweep the whole of the city of New 
Y^ork into the ocean to-morrow, and the country would 
recover quicker and come out of it better than if you 
should destroy a similar number of men and an 
equivalent amount of property in the country towns." ^ 
If this be true, and the value to the nation of the men 
and institutions of the country is so great, it must 
also be true of the church, which is the very heart of 
any community, and indicates by its pulsations the 
ebb and flow of the life blood within. In view of 
the great importance of the rural church as a con- 
servator of our countrj^'s weal and of the principles 
of the Church at large, indifference to its welfare is 
greatly to be regretted. City evangelization, the 
home church, missions, and other worthy causes have 

1 Quoted by Rev. S. W. Dike, D.D., Christianity Practically 
Applied, p. 417. 

147 



MODERN METHODS IN CHURCH WORK. 

claimed our attention to the exclusion of country 
evangelization. 

Now, what are some of the opportunities for coun- 
try evangelization? It is said that one-half of the 
people of the State of Vermont never go to churcli;^ 
and when we remember that Vermont is essentially 
a rural State, with no great cities of large foreign 
population to swell the number of the unchurched, the 
statement is astounding. Here, then, right at the 
door of the country ministers of that State is a field 
which rivals that surrounding any church in the larger 
cities. The Rev. Samuel W. Dike, D.D., says that 
the non-church-goers in the fourteen northern States 
east of the Mississippi consist largely of those who 
live more than two miles from the nearest church, the 
proportion being fifty per cent greater outside that 
limit than within it.^ Is it not as clearly the duty of 
the country church to carry the Gospel outside the 
two-mile limit as it is incumbent on the city church 
to overflow into " tenement districts " ? Dr. Josiah 
Strong, after careful investigation, estimates that 
more than one-half of our entire rural population 
are non-church-goers. He says: "A large propor- 
tion of those who do attend live in the villages, 
while probably seventy per cent of those who live 
two miles from church (which of course means farm- 
ers) do not attend. As two-thirds of our entire pop- 
ulation live in the country, it is evident that farmers 
constitute a large proportion of the non-church-going 
class." ^ Clearly, then, here is a great field, unworked, 
and within reach of the village and town churches. 

1 Prof. G. Frederick Wright of Oberliii College, Interior, June 
19, 1890. 

2 Quoted by Professor Wright, Ibid. 

3 The New Era, p. 207. 

148 



COUNTRY EVANGELIZATION. 

And if this great country population is not reached, 
it is due to the criminal neglect of those churches. 
'Go,' says Christ, 'and disciple the world, and I 
will give you the omnipotent power.' ^ 

It may not be possible to bring the people beyond 
a few miles' limit into the church, but it is possible 
to take the church to the people. The village church 
has the best of opportunities for doing a large mis- 
sionary work. Many churches conduct services 
regularly in school-houses of the out-lying country 
districts. These places of working are called "Sta- 
tions," and are regarded by the parent church as an 
organic part of its work, the meetings being con- 
ducted, and the largest part of the pastoral work done, 
by laymen under the direction of the minister. Rev. 
Newton W. Cadwell, pastor of the Presbyterian 
Church at Westfield, N. J., has four such stations 
in districts outside his parish. Each is in charge 
of a superintendent, who, with most of the teachers 
in the station school, are members of the home church. 
The following excellent points give an outline of his 
work in his own words : — 

" 1. Always a Sundaj^-school on Sabbath afternoon. 

2. Always a Christian Endeavor meeting once a week. 

3. Always a Christmas and Children's Anniversary. 

4. Always invited to the home church festivals and 

special services. 

5. Always invited to go with ns on our annual summer 

excursion to seashore, and share in the profits. 

6. Always consult the Superintendents every few days. 
" Results : Many additions to the church. New people 

developed and trained for church workers. Most loyal 
adherents found in outside schools." 

A similar movement was started in Oberlin, O., in 
the fall of 1890. Meetings were held in sixteen out- 

1 Matthew xxviii. 19, 20. 
149 



MODER]^ METHODS IN CHURCH WORK. 

lying country districts, some of them several miles 
from the village. In less than a year one hundred 
and ninet}^ conversions were reported. What has been 
done in one country parish may be accomplished in 
another. The plan of working is simple. In the home 
church some one usuall}^ is found living near the ob- 
jective centre of the new work who will act as super- 
intendent. If not, a little of the enthusiasm that 
sends a citizen out in that direction to hunt up voters 
in the fall may be aroused in the church-members by 
the minister who wants to see righteousness carry by 
a good large majority. The Christian Endeavor or 
other Young People's Society is of great aid in this 
work. Pledged to active Christian service, the mem- 
bers of this Society will lend themselves to carrying 
on aggressive work if the pastor co-operates with 
them and directs their energy. A committee of the 
Endeavor Society of the home church may have in 
charge the organization of branch societies in the 
stations, and may go out on Sunday afternoon to 
assist in carrying on the Sunday-school. The work 
of the station once well organized, the Christian 
Endeavor Society is naturally cared for by the attend- 
ants from the district; the same interest and readi- 
ness for prayer and testimony prevailing here as 
characterizes such meetings everywhere. The Chris- 
tian Endeavor meeting may be the weekly prayer 
meeting of the station. And when impossible to 
have a gospel address or sermon each week, the Chris- 
tian Endeavor meeting is, for the time being, the 
centre of their Christian work and worship. In this 
way a great many workers are developed. 

To reach those in the country who from ill healtli 
or lack of facilities to get to the station are kept 
away from the meetings, the Home Department of 

150 



COUNTRY EVANGELIZATION. 

the Sunday-school has been found to be of great ser- 
vice. When to this is added the invitation to help in 
such enterprises of the church as may be participated 
in at home, such as help with the missionary box or 
furnishing supplies for the picnic or church festival, 
so much interest and enthusiasm for the church is 
aroused that obstacles deemed at first insuperable are 
overcome, and the non-attendant developed into the 
regular church-goer. 

How shall this work of evangelizing the country be 
inaugurated ? In the first place, the ministers of vil- 
lages and smaller cities must realize their responsi- 
bility for country evangelization. They must preach 
Christ, the Saviour of the world, and work for a 
MISSIONARY church. Is this possible with a church so 
feeble that it is barely holding its own, the number 
of yearly accessions scarcely counterbalancing those 
who pass away? If so, what is the first step? 
Organize the Christian Endeavor, Epworth League, 
or a society with similar principles, but do not limit 
the membership to the very young. The prestige of 
these societies has penetrated to the remotest hamlet, 
and the people will be glad to join them. With this 
organization at the heart of the church, with the 
hearty co-operation of the officers of the church 
(which the pastor must by all means secure), with 
his personal influence and preaching, the smoulder- 
ing church may be made a "burning and a shining 
light." 

A series of revival meetings for the benefit of the 
church itself is always helpful. When there is an 
aroused interest and consciousness of spiritual bless- 
ing, then come with strongest message on the duty 
of the church to the unsaved around them. God's 
people will not prove unfaithful j but every church, 

151 



MODERN METHODS IN CHURCH WORK. 

I believe, will cry out, "What can we do to help 
them? " Some one has said that the way to carry a 
reform is so to labor that people will say, "Why, this 
is our reform." That is the wise way of conducting 
every good movement. Guiding, but avoiding all 
appearance of driving, the pastor will lead his people 
to suggest the effort to gather in the people in the 
surrounding neighborhoods. A committee can then 
be appointed to see the trustees and obtain the use of 
a given school-house or to secure other suitable place 
for services, and get permission to announce in the 
day school a series of meetings. A week's meetings, 
with every effort being made to get all the people of 
the vicinity to attend, may close with the organiza- 
tion of a Sunday-school and a Christian Endeavor or 
other similar society, as may be practicable. The 
work of one station would then be strongly inaugu- 
rated. Let not the home church grudge the money to 
buy Gospel Hymns; it will come back in a harvest 
of treasure and souls. Other stations may be occu- 
pied as time goes on, and soon the church will be the 
centre of a large, aggressive work. 

All this presupposes hard work, — work that may 
be regarded as beyond reason by some members of 
the country church, though not exceeding that per- 
formed without question by workers in a city church, 
amid all the demands upon the time incident to life 
in town. It is a matter of education as well as 
spiritual fitness, but the pastor who himself yearns to 
extend the kingdom will best succeed with his people 
in this work. 

A house-to-house canvass of the field (as indicated 
in the chapter on "Reaching the People Outside the 
Church ") will prove of incalculable aid in reaching 
the country people. 

152 



COUNTRY EVANGELIZATION. 

Efforts to evangelize the territory circumjacent to 
the country church is one of the conditions, I believe, 
of the spiritual growth of that church. Little wonder 
that rural churches dwindle away when many of them 
do no missionary work of this kind! "He that 
abideth in me, and I in him, the same bringeth forth 
much fruit." ^ So long as the country churches fail 
to go with the Gospel, so long will they be cursed 
with barrenness and suffer a struggling existence. 

"Faith, simple faith, the promise sees, 
And looks to that alone ; 
Laughs at impossibilities, 
And cries, It shall be done." 

1 John XV. 5. 



153 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XIX. 

men's clubs. 

Grand as is the work of the Men's Sunday Evening 
Club, it is evident that this society is not adapted to 
all churches. The Sunday evening service may al- 
ready be under successful management, or the need 
of the field may demand a comprehensive society for 
various lines of work. 

1. A society of men, organized for general church 
work, and one of the largest and most successful of 
its kind, is the Westminster Club, in the Westmin- 
ster Church, Buffalo, N. Y., of which Rev. Samuel Van 
Vranken Holmes is pastor. The Club holds monthly 
meetings at the private residences of members, when 
a literary programme is followed by refreshments and 
a social good time. 

The Constitution and By-Laws of this Club are 
model ones. According to the Constitution the object 
of the organization is to secure the associated services 
of the men of Westminster Church and Congregation in 
religious, philanthropic, and social work. The officers 
are a president, three vice-presidents, a treasurer, 
recording secretary, and corresponding secretary. 
These officers with the pastor ex officio constitute an 
executive board for the governing of the Club. There 
are three general standing committees, of each of 
which one of the vice-presidents of the Club is chair- 
man, viz.: 1. Committee on Religious Affairs; 2. 

154 



MEN'S CLUBS. 

Philanthropic Committee; 3. Social Committee. In 
addition to these, there is also a Topic Committee, 
Membership Committee, and provision for such other 
committees as the executive board may direct. The 
work of the Topic Committee is by no means a small 
one. It is their duty to provide topics for discussion 
and suitable speakers, at the regular meetings, and to 
furnish the Corresponding Secretary the material for 
his announcements at least two weeks in advance. 
While it is the special duty of the Social Committee to 
promote the social interests of the Church and of the 
Club by welcoming strangers and by providing suitable 
entertainments, yet it is the thought and purpose of 
the Club that this social sjnrit should prevail with all 
the members of the association. The annual dues of 
members are three dollars ; each member has the priv- 
ilege of inviting one gentleman to any regular meeting 
of the Club (except annual meetings) provided he se- 
cure the permission of the host at least three days in 
advance. 

In answer to an inquiry as to the result and influence 
of the work of this Club, Rev. IMr. Holmes writes : 
" Two years of deepening interest and growing work 
have served to establish the Club as one of the most 
important factors in our church life. Men hitherto 
unidentified with any form of organized church effort 
are now enthusiastic workers ; men of different in- 
terests and from different relations in society have 
been brought into close and friendly contact ; and one 
detects a spirit of loyal attachment to Westminster 
Church, which before was lacking. Xhe large success 
of the Club in these regards has been due, I think, to 
two causes. First, the care that has been taken by 
the Topic Committee to make each meeting one of 
interest and profit to thoughtful and cultivated minds. 

155 



MODERN METHODS IN CHURCH WORK. 

Prominent men, many of them specialists from out of 
the city, have been secured to speak at the monthly 
meetings ; and in no instance have we been disappointed. 
Men will attend the Club meetings only when they can 
be sure that the effort will be repaid ; and without 
such regular and general attendance, a church club 
will quickly languish and die. In the second place, 
work of far-reaching importance has been undertaken, 
giving each member something to do. Westminster 
House, our Social Settlement, has been supported and 
managed entirely by the Club. In the past j^ear 
$3,000 has been raised for its maintenance, and many 
of the men have given an evening each week to the 
care of the various clubs and classes incident to set- 
tlement work. The good thus accomplished can 
hardly be estimated, while its reflex influence upon 
the men of the parish has been enormous. Westmin- 
ster Club is just entering on its third year of life with 
membership of one hundred and fourteen, with pros= 
pects brighter than ever before, and with a philan- 
thropic fervor among the men of the church which 
could have been quickened in no other way. I can 
cordially commend the organization work of our Club 
to other churches. Especially to those churches which, 
like Westminster, have among their number men from 
different walks of life, and some wealth at their com- 
mand, I am convinced that our methods are suited to 
accomplish, the largest and most lasting results." 

With organization almost identical with that of the 
Westminster Club, the Men's Society of the Church of 
the Covenant, Washington, D. C, is doing a large and 
aggressive work. Rev. Tenuis S. Hamlin, D.D., the 
pastor of this church, writes : " The Men's Society of 
the Church of the Covenant has been very useful dur- 
ing its two and a half years of existence, in enlisting 

156 



MEN'S CLUBS. 

the interest and services of men not before actively 
identified with any form of the work. Our Religious 
Committee conducts evangelistic services from time to 
time at our mission, takes part in our midweek ser- 
vice, and is generally useful. The Philanthropic 
Committee does much good among the poor, maintains 
a reading-room at the mission, etc. The Social Com- 
mittee prepares our monthly programme, always ex- 
cellent, serves refreshments at each meeting, calls on 
strangers, etc. The total effect of the Society has 
been a marked accession of esprit de corps throughout 
the ranks of our men." 

2. Laboring-Men's Clubs. When we come to pro- 
vide for, and aim to reach, working-men, it is evident 
that our plans must again be modified to meet the 
changed conditions and different personalities with 
which we have to do. Great masses of laboring men 
live in cramped apartments of one or two rooms that 
are gloomy, dirty, and filthy ; especially is this true 
of our tenement population. What is called " home " 
is a cheerless, depressing place. The men go to the 
street for diversion. But the policemen and lamp-posts 
are not companionable. What are they to do? The 
church is closed. But the saloon is open, and for five 
cents they can find fellowship, be on a footing of equal- 
ity, have a mug of beer, smoke, talk, and share a room 
that is warm, lighted, and cheery. It is plain that the 
social side of the life of the laboring-man must be taken 
into account in our dealing with him. There are some 
churches that have appreciated this fact and have or- 
ganized men's week-day social clubs. These clubs, 
while not distinctly religious, have proven helpful to 
the men and to the church. 

In Pullman, 111., such a club was organized under 
the auspices of the Greenstone Presbyterian Church. 

157 



MODERN METHODS IN CHURCH WORK. 

It is called the Young Men's Institute. There is no 
charge for membership, and the privileges afforded 
are very great. A reading-room, gymnasium, bowl- 
ing-alley, and large lecture hall are a part of the 
equipment, while lecture courses, scientific classes, 
and an ambulance corps are being arranged for the 
future. 

In connection with the Chapel Clergy House of Grace 
Church, New York, there is a Men's Social Club, which 
holds weekly meetings. The first meeting in the month 
is for business, the third is social, and a great variety 
of entertainment is given, comprising music, recitations, 
and lectures. On the other club nights, the men meet 
informally. Rev. Melville K. Bailey, assistant minis- 
ter, says, that while the club-room is supplied with 
newspapers and periodicals and has a fine library, the 
men make very little use of these things. In the main 
they come to meet each other, the clergy and lay 
helpers, so it is along this friendly line that the mem- 
bers of the Club are reached. No distinctly religious 
feature is introduced into the meetings of the Club, but 
the members are invited to attend the church services 
in general, and a special invitation is given on occasions 
of particular interest to them. Mr. Bailey further says 
that the Men's Club is found to be the most effectual 
means in the chapel for attracting mature men to the 
church, and that by the visits of the clergy to the men 
in their homes, the members of the Club and their fami- 
lies are often led to confirmation, the communion, and 
other services of the church. He sums up the benefits 
of the Club as follows : — 

" An advantage to the members in finding work. 

*' A stimulus to their mental life. 

" A strengthening of the spirit of fraternity. 

" A deepening of their religious life." 
158 



MEN'S CLUBS. 

This social side of the working-man's nature, that part 
of him that wants companionship rather than culture, 
that prefers the plain room with his mates to the finely 
appointed one without them, is not taken into account 
always. And yet we ought to rejoice in it, for it is 
proof that he has a heart to reach, though he conceal 
it under much roughness of talk and uncouthness of 
behavior. 

In speaking of the Pleasant Sunday Afternoon, Rev. 
F. B. Meyer, B. A., of Christ Church, London, tells how 
he carried out a business social for the benefit of the 
members of that brotherhood. He says : " At the end 
of two months, so many had joined that T felt it desir- 
able to apportion the work amongst them, and therefore 
invited them one evening to a meat tea. This was a 
great occasion. The ladies of my congregation cooked 
the joints, which disappeared with surprising swiftness; 
and after the tables were cleared, the men arranged 
themselves around the platform for business. Then 
there took place an episode which to my working broth- 
ers cemented our union as tenaciously as salt does 
the Bedouin and the traveller. Every one who knows 
me knows that I neither smoke nor enjoy smoke, much 
less tobacco-smoke. But I knew that to a working- 
man smoke is more than food, and that if they could 
not smoke in the hall, some of them would be itching 
to get out to the street or public house. So I had in- 
vested ten shillings in the purchase of tobacco of a 
special quality, highly recommended by a friend on 
whose judgment I could rely. This was handed round 
amid the cheers of the men, accompanied by my expla= 
nation that I had no wish to impose my feelings in the 
matter on them, and that I could forgive the smoke if 
they would renounce the beer. ' To what purpose was 
this waste?' says some critic. But I refuse to con= 

159 



MODERN METHODS IN CHURCH WORK. 

sider that money wasted which enables you to weave a 
bond between another soul and yourself, forming a 
strand which will presently draw in the rope and that 
the cable and the twisted iron." ^ 

Mr. Meyer certainly has had great success in welding 
the hearts of laboring-men to himself ; and if the Church 
at large can get hold of them on their social side, she 
also may draw them to her by the ' ' cable and the 
twisted iron " that had its origin in this simple strand. 
It is in appreciation of this fact, doubtless, that the 
63d Street Mission of the Fifth Avenue Presbyterian 
Church, New York, Rev. John Hall, D.D., pastor, has 
a men's club-room with papers and periodicals, which 
is accessible at all hours of the day and evening, and 
where the men are permitted to smoke at any time. 
There is also a bowling-alley in connection with the 
club-room. St. Bartholomew Mission of the Church of 
St. Bartholomew, New York, also has such a club- 
room ; and many other churches make the same pro- 
vision for the laboring-man. 

A somewhat different organization from the above 
mentioned, and one that may now be called a move- 
ment, as it has been and is being adopted by a large 
number of churches, is the Christian Industrial League.^ 
This is a society ivithin the church or mission, and its 
object is to organize the men of the church for the pur- 
pose of reaching men, especially those who are engaged 
in industrial pursuits, and train them to do personal 
Christian work among their fellows ; to promote the 
domestic, social, and spiritual life of its members ; to 
promote patriotism, and to give help in sickness by 
providing watchers, nurses, etc. In connection with 

1 Christian Treasury, February, '95, p. 37. 

2 For literature, constitution, and by-laws, etc., address, Chris- 
tian Industrial League, Springfield, Mass. 

160 



MEN'S CLUBS. 

the League is the Christian Industrial Benefit Associa- 
tion, the object of which is to provide for the temporal 
wants of its members and of family or friends in case 
of death. This association gives laboring-men the 
benefit of a society conducted on Christian and philan- 
thropic business principles, encourages providence, and 
meets the need of providing for one's family in case of 
sickness or of death. It should be remembered that 
the Benefit Association is a voluntary step open to the 
members of the Industrial League. Strongest testimo- 
nials have been given by ministers as to the value of 
the League in organizing the men of the church, de- 
veloping a spmt of Christian service, and winning men 
to Jesus Christ. 



11 161 



MODERN ]METHODS IN CHURCH WORK. 



CHAPTER XX. 

EEACHING AND HOLDING YOUNG MEN. 

In the progress of the kingdom, no one thhig in recent 
years is more significant than the aroused conscience 
and increasing interest and activity of young men in 
Christian work. The tide has turned. It is beating 
at the doors of our churches. All that it asks is a 
chance, — the open door. Wherever entrance has 
been given, the flow of a new life has come surging 
through the church, and with irresistible power. The 
following, from a pastor of one of the largest churches 
in Buffalo, N. Y., is illustrative of many messages 
received by me: "It is my conviction that the move- 
ment of the young men of our country toward support- 
ing the Church at large and its interest has been marked 
of recent years ; and instead of fewer young men at- 
tending service, a larger number are attending than ever 
before. Certainly, if my congregation is any indication, 
there is a far greater proportion of young men than 
young women in attendance, and I believe such may be 
found to be the case in most centres of population." ^ 

A canvass of some of the colleges shows that the 
number of church communicants in the student bod}^ 
Department of Liberal Arts, is as follows : — 

Northwestern University 75% 

Yale University 66 % 

Princeton UniA^ersity 64% 

1 Rev. Henry Elliott Mott, pastor of the Central Presbyterian 
Church. 

162 



REACHING AND HOLDING YOUNG MEN. 

Cornell University 37% 

University of Pennsylvania 50% 

Oberlin College 85% 

Michigan University 45% 

Ohio Wesleyan University 85 % 

There is no doubt that the number of church com- 
municants in most of the western colleges is much 
larger. When we remember that a hundred years ago 
Yale University had but four or five Christians in its 
entire student body,^ we at once perceive the increas- 
ing hold of Christianity on young men. In Young 
Men's Christian Associations and other societies there 
is evidence of the same Christian awakening and aggres- 
siveness. A church which is not reaching young men 
and holding them within its fellowship may well ques- 
tion the spirit and methods of its work. 

The purpose of this chapter is to speak of four or- 
ganized movements among young men of the church 
for aggressive Christian work. There are other soci- 
eties doing a large and successful work, but their 
several methods are practically covered in one form 
or another by the following societies : the Brother- 
hood of St. Andrew,^ the Brotherhood of Andrew 
and Philip,^ the Y^'oung Men's Sunday Class, and the 
Young Men's Club. 

I. The Brotherhood of St. Andrew is an organiza- 
tion of young men in the Protestant Episcopal Church. 
It was the example of this society which inspired the 
organization of the Brotherhood of Andrew and Philip 
for work among the non-Episcopal churches. A study 
of the Brotherhood of St. Andrew, therefore, will not 

1 Dorchester's Problem of Religious Progress, p. 107. 

2 Mr. John W. Wood, General Secretary, 281 Fourth Avenue, 
New York. 

3 Mr. Edgar M. Folsom, General Secretary, 93 West 103d Street, 
New York. 

163 



MODERN METHODS IN CHURCH WORK. 

only inform us as to the work of that society, but will 
also help us to understand the work of the Brother- 
hood of Andrew and Philip. The following is from 
the Constitution of the St. Andrew Society : — 

" Object. The sole object of the Brotherhood of St. An- 
drew is the spread of Christ's Kingdom among young men, 
and to this end every man desiring to become a member 
thereof must pledge himself to obey the rules of the Brother- 
hood so long as he shall be a member. 

" Rules. These rules are two : The Rule of Prayer and the 
Rule of Service. The Rule of Prayer is to pray daily for the 
spread of Christ's Kingdom among young men and for God's 
blessing upon the labors of the Brotherhood. The Rule of 
Service is to make an earnest effort each week to bring at 
least one young man within the hearing of the Gospel of 
Jesus Christ." 

The Brotherhood was organized in St. James Church, 
Chicago, on St. Andrew's Day, 1883. It takes its 
name from the apostle, who, when he had found the 
Messiah, went at once for his own brother Simon and 
brought him to Jesus. The work of the society from 
its inception was so successful in bringing non-church- 
going men into the services, that other chapters were 
soon started having the same object and two rules. 
Now, "by the influence of young men upon their 
fellows," and of one church upon another, the move- 
ment has grown until there are about fifteen hundred 
chapters with sixteen thousand and more members. 
There are one hundred and eighty-five chapters con- 
nected with the Church of England, forty in Australia ; 
also chapters in English and American churches in 
various parts of the world, — Germany, West Indies, 
Barbadoes, British Honduras, New Zealand, and other 
places. This is a wonderful showing when we remem- 
ber that the Brotherhood of St. Andrew is limited to 

164 



REACHING AND HOLDING YOUNG MEN. 

one denomination and to one sex. It is a society of 
young men working for young men. The members are 
under a solemn obligation to pray and to work, and to 
pray every day and to do something definite every week 
" to bring at least one young man within hearing of 
the Gospel of Jesus Christ, as set forth in the services 
of the Church." The effort of the society is not for 
numbers, but for efficient workers. No drones are 
allowed within its busy hive. Those who join the 
Brotherhood do so not for what they can get, but for 
what they can give, as men whose minds and consciences 
are aflame with a holy desire to spread the Kingdom of 
Jesus Christ. Every man is a pledged worker, a pledged 
personal worker, a pledged praying worker, and a pledged 
definite worker, to reach some new man each week. 

One thing that has long put off the millennium has 
been the shifting into the future what ought to be done 
to-day, instead of saying, "This one thing I do.'" It 
is only the men who are ready to do who are admitted 
to the membership of the Brotherhood of St. Andrew. 
This qualifying for membership by heart communion 
with God, and passionate heart longing to reach the 
lost, gives the Brotherhood of St. Andrew a somewhat 
unique position. It is positively refreshing to know 
of such a society, and it is an object lesson to every 
Christian worker. Its influence in time ought so to 
rattle the bones of sleeping organizations as either to 
shake to the dust the " rest-easies " or awaken them to 
the consciousness of Christian privilege and responsibil- 
ity. Another good of the St. Andrew Society is the pre- 
vailing spirit of prayer which possesses the young men 
in their work and in their daily walk. The record of the 
chapters and their growth in numbers, and the deepen- 
ing spirit of consecration in the members, speaks of the 
*' quiet hour" and of the presence of the Holy Spirit. 

165 



MODER]^ METHODS IN CHUKCH WORK. 

Different lines of work are covered by the commit- 
tees of the various chapters. Last year 1,072 chapters 
reported that their members regularly invite to church 
services friends and acquaintances who are irregular 
church-goers; 966 chapters reported regular efforts to 
bring men to baptism, confirmation, and holy com- 
munion ; 1,174 reported work in welcoming men to 
church services and Bible classes ; 725 reported Bible 
classes anoi a total membership in the neighborhood of 
1,200 ; 350 distributed regularly, at houses and on the 
street, cards of invitation to service ; 825 made special 
efforts to visit men in their homes ; 540 did hotel work ; 
360 did work at hospitals, prisons, and other public 
institutions ; 627 men were reported as acting as 
licensed lay readers ; 370 chapters maintained or 
assisted in maintaining mission services.^ 

II. In thus detailing the work of the Brotherhood of 
St. Andrew, I have practically given the genesis of the 
Andrew and Philip Brotherhood, which was organized 
in 1888 by the Rev. Rufus W. Miller, D.D., of Read- 
ing, Penn., for churches of all denominations. It 
comprehends the essential features of the St. Andrew 
Society, but is inter-denominational. The Andrew 
and Philip Brotherhood, too, is not quite so stringent in 
requirements for membership. Some chapters, any- 
way, admit persons who have little more than a willing- 
ness to come. Such chapters argue that we must take 
young men as we find them, and lead them one step at 
a time into a larger and grander service. All that has 
been said in favor of the St. Andrew's Society is also 
to be said of the Brotherhood of Andrew and Philip. 

The following committees are suggestive of the work 
which the chapters are covering in the several 
churches : Devotional, Social, Reading-Room, Adver- 

^ Statistics furnished by Mr. John W. Wood, General Secretary. 
166 



REACHING AND HOLDING YOUNG MEN. 

tising, Invitation, Vestibule, Flower, Visitation, Res- 
cue, Strangers', Ushers', and Reception. The number 
and kind of these committees is determined, of course, 
by the needs of the chapter. The work of these 
brotherhoods has been far-reaching. But every soci- 
ety has its limitations, and no one plan avails for all. 

III. Another way of working for and reaching young 
men is organizing them into Sunday Classes. These 
classes have a twofold object : the study of the Bible 
and the cultivation of brotherly intercourse and mutual 
benefit. The class usually meets at the regular Sun- 
day-school hour and studies the appointed Sunday- 
school lesson, but the principles and methods of class 
organization and procedure at once distinguish it from 
the ordinary Bible class. A class which admirably 
sets forth the new methods is the Ailing Class, which 
was organized by Mr. Joseph T. Ailing in the Central 
Presbyterian Church of Rochester, N. Y. 

The growth of the Ailing Class is indicated by the 
following table. Note the rapid growth of the class 
from 1888, the time when the class was reorganized 
under the new methods. 



Year. 


Total Number 


Average 


Largest 


EnroUed. 


Attendance. 


Attendance. 


1884 


8 


6 




1885 


19 


10 




1886 


19 


llf 


15 


1887 


20 


11 


17 


1888 


24 


18 


20 


1889 


66 


26 


70 


1890 


97 


56 


82 


1891 


276* 


78 


221 


1893 


363* 


153 


345 


1893 


575* 


206 


456 


1894 


872* 


227 


363 


1895 




246 


425 



* This number includes registered visitors. 
167 



MODERN METHODS IN CHURCH WORK. 

By the permission of Mr. Ailing I take the following 
extracts from a pamphlet relative to his class : — 

" The j&rst step towards building up a Young Men's Bible 
Class is to arouse a strong class spirit, an enthusiasm for 
their own organization, and pride in its success ; in short, 
that very effective something which the French call esprit 
de corps. 

" Everything, in itself harmless, that will conduce to that 
end has been encouraged, and the first step was the forma- 
tion of a class organization, officered entirely by members 
of the class. 

" There is some difference of opinion among class workers 
as to how completely the teacher should divorce himself 
from all the business affairs of his class, but the opinion is 
practically unanimous that on no account should he be its 
President. Very possibly the young men, out of deference, 
will offer to elect him to that office, but we should make no 
exceptions whatever in saying, ' Do not accept.' 

" Orgaistization. — A very simple organization answered 
our purposes for some years. The officers were a President, 
Vice-President, Secretary, and Treasm'er, and the Executive 
Committee, made up of the three officers just mentioned, 
three other members of the class, and the teacher, ex officio. 
This organization has been added to as the needs developed, 
the teacher retaining at all times his ex-officio position as 
member of the Executive Committee. 

" The officers at present are a President, Vice-President, 
Treasurer, Corresponding Secretary, Recording Secretary, 
Chairman of Attendance Committee, Chairman Social Com- 
mittee, Chairman Employment Committee, Historian and 
three Librarians, and an Executive Committee." 

Large numbers of men join the church from this 
class every year. As the result of special meetings 
at one time, one hundred and twenty members of the 
class indicated their interest in personal religion, and 
out of that number sixty soon joined the church. 

A consideration of the duties of the oflScers and 
168 



REACHING A:N^D HOLDING YOUNG MEN 

committees of the class will give an idea of the work 
which is carried on by it. The President, Vice-Presi- 
dent, and Treasurer perform the duties that fall to such 
officers everywhere. The duties of the last officer 
are by no means so light as usually fall to the Bible 
class treasurer. During ten years over five thousand 
dollars passed through his hands. Part of this was 
raised by special entertainments, part by special 
pledges, and part by the morning collections, which 
average ten dollars a Sunday. The class pays twenty 
per cent of their collection to the Sunday-school, 
and divides the remainder into two funds, benevolent 
and expense. The class contributes to various forms 
of religious work from its benevolent fund on recom- 
mendation of the Executive Committee. The Corre- 
sponding Secretary is a busy man, since to him falls 
the duty of mailing notices to members and others 
which are sent out at least twice a month the year 
through. Invitations are sent to visitors and those 
who are not members of the class. The following is 
an example of the invitations. 



Dear Sir, — We were glad to find ijour attendance 
card among those of the Ailing Class last week, and on 
behalf of the class we cordially invite you to come again, 
get acquainted, and join us if you feel so inclined. It is 
the aim of the class, in its different departments of work, 
to interest and help men as much as possible, and if we 
can be of any service to you, or if you feel willing to give 
us the help of your presence and effort, we shall be most 
glad to have you become one of our members, provided 
you wish to do so, and are not connected with any other 
class. 

Yours very sincerely, 

President. 

Teacher. 



169 



MODERN METHODS IX CHURCH WORK. 

If the stranger wishes to join the class the following 
card is sent him : — 



ALLING CLASS MEMBERSHIP CARD. 

Date, 189 .... 

Name, 

Address, 

Business Address, 

^ge, 

Occupation, 

If '■'Student,''' where ? 

Is your home in city ? 

Are you a member of Y. M. C. A. ? _ 

Are you a member of Y. P. S. C. E. ^ 

Are you a member of any other class? 

Are you a member of any Church? 

If so, what one ? 

The above questions are not asked with any intention of being 
inquisitive, but that the teacher of the Class may become better 
acquainted with each man who becomes a member. 

Every member is expected to sign this card. 



The Recording Secretary makes up his attendance 
roll from cards (like the one on the following page), 
which are presented at the door to every man who 
comes to the class. They are afterward collected, 
and from them the attendance is made up. 

These cards are afterward passed on for the infor- 
mation of the chairman of the Attendance Committee, 
and a careful record is kept of the attendance of 
every member. It may be helpful to state in this 
connection that the plan of ]Mr. John Wanamaker in 
keeping record of the members of his large class in 
Bethany Church, Philadelphia, is to divide the class 
into groups of ten members, over each of which is 
appointed a leader who immediately visits all absen- 

170 



reachi:n'G and holding young men. 

tees, and reports weekly on his " ten." Thus all 
cases of need, spiritual and material, are promptly 
met, and the class spirit is deepened. 



ALLING CLASS. 

VISITORS. 

We are glad to have you with us. Come again. 

Address, 

Are you a member of any Class?.. 

7/" Student, ^^ where ? 

Note. — Visitors are always welcome. If you are not a 
member of any class, we would be glad to have you join us. 
Apply to President or Secretary for membership card, 

MEMBERS. 

Address, 

Have you signed Membership Card? 

Have you read the Lesson? 



The chairman of the Attendance Committee of the 
Ailing Class with his colleagues looks over the record 
weekly, follows up the new-comers, and looks up 
absentees. The chairman of the Social Committee 
and those who are associated with him act as ushers 
at the Sunday meetings of the class, and also arrange 
for social gatherings. They have a Reception Com- 
mittee badge and greet the men, especially new- 
comers, and try to make them feel at home. They 
are greatly assisted in their duties by the custom 
which prevails of devoting five minutes before the 
lesson to hand-shaking. The class thus becomes for 
the time a social "committee of the whole." The 
chairman of the Employment Committee and his 

171 



MODERN METHODS IN CHURCH WORK. 

associates do everything in their power to obtain em- 
ployment for members out of work. The whole class 
are urged to co-operate with this committee by giving 
early information of vacancies of which they may hear. 
The librarians have charge of Bibles and singing-books, 
and distribute the attendance cards. 

The class, in addition to the work under the charge 
of the various committees, has undertaken other forms 
of effort for young men. There are under its auspices 
baseball, basket-ball and bicycle clubs. They have 
also a debating club and an orchestra, and give enter- 
tainments and hold excursions and picnics during the 
summer months. One of the greatest occasions of 
the year for the class is the annual banquet. This is 
held at a time when the largest attendance is obtain- 
able, and is served with all the accessories and 
accompaniments of such occasions. Scores and hun- 
dreds of men have been brought into membership 
through the influence of these annual gatherings. 

Such are the Ailing Class methods, the general 
features of which, says Mr. Ailing, were inspired by 
those of another Young Men's Bible Class in the 
Central Church, Rochester, and by the class of the 
late H. S. Hull of Bath, N. Y. There are now simi- 
lar classes in other parts of the country. Wherever 
tried, reports are that the work has been attended 
with gratifying results. 

IV. The Young Men's Club is the fourth means of 
reaching young men. Its aim is to meet their demands 
for healthful diversion and social pleasure. It is 
usually conducted as a part of the work of the brother- 
hoods above mentioned, but sometimes the Club is inde- 
pendent of these, having its own officers. • 

We can appreciate the value of these clubs only as 
we appreciate the need of young men. The desire for 

172 



REACHING AND HOLDING YOUNG MEN. 

pleasure is manifest very early in life. A baby is first 
taught through its desire to be amused ; and a child is 
best taught in the same way. It was recognition of 
this principle which gave rise to the kindergarten sys- 
tem. It may further be said that the desire to be 
amused is never exhausted. The objects of our imme- 
diate desire may change, man may put away childish 
things, but in doing so he instinctively puts something 
in their place. Now how are we to meet this demand 
of young men ? In their homes there is not always the 
fellowship of young companions, and in some churches 
there is neither companionship nor opportunity for 
diversion. What are the young men to do? They 
have abounding energy and needs that must be satis- 
fied; they have worked all day at study, or in the 
store. The club is too expensive or, if in a smaller 
town, there is none. Energy and desire have been 
gathering, and they are ready, like the waters of Niag- 
ara, for a plunge of some kind. Alas ! how often it 
must be, per force of circumstances, the wrong kind. 
Then, too, in addition to the young men who have 
homes, there are in all our towns and cities crowds of in- 
telligent young men who are in boarding and lodging 
houses. They find but little social life there, and feel 
the necessity of going where exercise and diversion 
may be found. The club, the lodge, the armory, the 
saloon, — these meet deep needs ; and these institu- 
tions get all the young man's energy (outside his busi- 
ness) and all his time, save an hour or two a week 
given to some church service. Thoughts are turned 
from the church, and the young men who in time are 
not weaned from it are the exception. How much 
larger their gain, how much larger the gain to the church, 
if this diversion, exercise, and amusement can be given, 
not only apart from all temptation, but also where there 

173 



MODERN METHODS IN CHURCH WORK. 

are positive injluences for good. Then young men will 
feel the influences of the church, will recognize that it 
is their friend, and will be receptive of its spiritual 
ministries. 

There is another reason for providing amusements. 
Drawing young men through such attractions is the 
only way of ever coming into personal touch with many 
of them. There are young men working at such occu- 
pations as preclude all opportunity of speaking with 
them during the day, and you may seldom find them at 
home during the evening. How then are we to get hold 
of these young men to tell the story of infinite love? 
The world allures, unfurls its banners of hospitality, 
offers bright, absorbing amusement. If the church is 
to cope with this tide of counter-attractions, something 
must be provided to take its place. We must " over- 
come evil with good." ^ 

Social needs may be met in many ways. A club- 
room contiguous to the main auditorium of the church 
may be easily arranged at comparatively little expense. 
This can be supplied with books, magazines, illustrated 
weeklies, daily papers, and games. Give the rooms 
an air of comfort ; make them bright, cheery, and at- 
tractive, and have easy-chairs, " not straight-backs-in- 
a-row." A coffee-urn in the corner, or hot chocolate 
at pleasure, will add to sociability and good cheer. 
This provides a place where young men may meet one 
another, come together socially, and find restful recre- 
ation after the day's toil. In this way the holy and 
persuasive influences of the church gradually enwrap 
a young man's life ; his sympathies, his thoughts, are 
with the church, and soon his effort and heart and life 
are given to the great cause for which the church 
stands. This is taking the young man a step at a 

1 Romans xii. 21. 
174 



REACHING AND HOLDING YOUNG MEN. 

time. *' What we need," says Dr. Edward Judson, " is 
a kind of a halfway house on the road leading from 
the saloon to the prayer meeting. Nowadays you 
cannot swing religion into a young man's conscious- 
ness prayer-meeting end to." ^ 

But some pastors who believe in this work, urge that 
their equipment is not sufficiently large and that the 
club-room is too expensive. But the club-room pays 
for itself. A nominal fee should be charged. When 
under the direction of a Brotherhood like that of St. 
Andrew or the Andrew and Philip, the expense can be 
covered from annual dues, possibly only five cents a 
month. As to the room, if there is no parish-house, 
one of the smaller Sunday-school rooms may be used. 
This is the practice of many village and even of many 
city churches, where architecture of a few years ago 
made no provision for a young men's club. 

Ten dollars will buy sufficient games to entertain 
fifty young men. As for papers and periodicals, mem- 
bers can usually be found in a church who are glad to 
contribute j^early to reading matter or in full for some 
one periodical. The coffee and chocolate will be of 
little expense. So the club-room is within reach of all, 
and when in operation becomes the rallying point for 
a large work for and by young men. 

The Rev. Milton S. Littlefield, when pastor of Miz- 
pah Chapel, New York City, had among other things 
in his successful work an annual supper for the men 
and young men of his congregation. The women of 
the Chapel prepared the tables and prettily arranged 
them mth lamps and decorations, and made the room 
bright and cheery in every way possible. The supper 
was donated in part by the women of the congrega- 
tion, the remaining expense being met by the small 

1 The Judson Memorial, p. 10 (reprint from " The Examiner"). 
175 



MODERN METHODS IN CHURCH WORK. 

charge of twenty-five cents a plate. The supper was 
followed by " after- talks," and the result of the 
occasion always was an increasing hold of the 
Chapel on the interests, sympathies, and fidelity of 
the male attendants. 



176 



ATHLETICS. 



CHAPTER XXI. 

ATHLETICS. 

We are learning that the religion of Christ touches us in all the parts 
of our lives. Physically, mentally, and spiritually we need strength 
and development. . . . Nothing helps more to make a man thoroughly 
equipped and prepared for the battle of life and usefulness than a 
strong, vigorous, and well-balanced body. We cannot overrate the 
importance of athletics. . . . As Christian men and women, as Christian 
citizens, as Christian parents, it is our duty and our privilege to sym- 
pathize most heartily in all this athletic work which is making our race 
stronger and more vigorous and giving better life for the future. It has 
very often been said that a great deal of bad theology has come from 
bad digestion. The time has long passed when it was necessary that 
a man should be narrow-shouldered and sallow-complexioned and sad- 
looking in order to do any work for the Master. God has given us 
our body as a magnihcent tool to do his work with, and it should 
be equipped and strengthened and made vigorous in every way. 

William E. Dodge. 

Athletic exercise is one of the chief and natural 
interests to a boy from the time he leaves the toys 
and picture-books of the nursery, to the time when he 
is ready for the serious business of life and often far 
into the latter period. As Professor Henry Drummond 
says : " Sport commands his whole leisure and governs 
his thoughts and ambitions even in his working hours. 
And so striking has been this development in recent 
years, and especially among the young men of the 
larger cities, that the time has come to decide whether 
athletics are to become a curse to the country or a 
blessing. That issue is now, and in an almost acute 
form, du-ectly before the country."^ If, then, our 

1 Christianity Practically Applied, p. 209. 
12 177 



MODERN METHODS IN CHURCH WORK. 

boys and young men have their hearts centred on 
this thing, which one of the clearest thinkers of the 
times warns us is liable to be a " curse to the country," 
it becomes the duty of the Church to focalize attention 
on it that happily she may turn the threatened " curse " 
into the possible ' ' blessing. " 

Athletics are here to stay ; of this there can be no 
doubt. They have taken a prominent part in our 
American life, and promise to take a still larger 
part ; the increasing use of the bicycle is at least sug- 
gestive of that. And so long as man is "in the body," 
he will have need of exercise. What then is the Church 
to do about it? Crowd out and shut out athletics be- 
yond its holy influence and restraints, or recognize that 
her duty and concern is for the whole man, — body as 
well as soul and spirit? "Know ye not," said Paul, 
" that your body is the temple of the Holy Ghost?" ^ 
It is because the devil so often gets "the body" of 
men that he also holds sway over soul and spirit. 

The Young Men's Christian Association by its fine 
gymnasiums has done a great deal to gain a hold on 
young men along this line. One of the requisites for 
a Physical Director in the Young Men's Christian 
Association is that he shall be an earnest Christian 
man and prepared by personal contact to win young 
men for Jesus Christ. Some gymnasiums have a corps 
of volunteer helpers. When a strange young man comes 
in, he is approached by one of these volunteers. If not 
familiar with the exercises, the helper tells him which 
ones he will do well to undertake first and gives him 
all the assistance possible until he can have the services 
of the Director. The acquaintance and feeling of good- 
fellowship thus established between the two young men 
gives the Christian the best of opportunities to win 

1 1 Corinthians vi. 19. 
178 



ATHLETICS. 

the stranger into the Christian work of the Associa- 
tion. In like manner, the church may get hold of the 
young man, by going with him into, and helping him 
to the means of enjoying, his favorite pursuits. Show 
your interest in a young man in things which innocently 
and of necessity interest him, and you have direct 
approach to his heart. It is the open door divinely 
placed in every man's nature. And yet I suppose 
some church-workers will continue to shut their eyes 
to that door, to cry "unholy," and thank " God that 
they are not as other men are " ! 

Christian influence in athletics would have another 
effect, — a purifying effect. When young men come 
under the guiding influence of the church in their 
athletics, we shall hear no more of brutality, betting, 
or the introduction of the professional element. Julian 
Hawthorne, in an article entitled "The Building of the 
Muscle " in Harper's Magazine for August, 1884, ex- 
presses himself most admirably on this point. He says : 
"The peril of all muscular cultivation is professional- 
ism. . . . Blackguards are always ready to rush in 
where angels will not take the trouble to be present, 
and brutality can be banished from our palaestrae just 
as easily as from our drawing-rooms and by precisely 
the same methods." It is the presence of good people 
that will purify the games, not their money, nor even 
their good wishes, but they themselves. 

In our discussion of the subject, let us remember 
that there is real need of aid for physical improvement. 
We at once realize this when we look out upon the 
poor of our cities, where we find little provision for 
physical exercise and bodily improvement. Jacob Riis 
says, in speaking of child life in the tenement houses : 
" Sometimes they ask me, ' What is this all about, with 
your infant slaughter in the tenements? The children 

179 



MODERN METHODS IN CHURCH WORK. 

are bright and strong to look at.' A doctor once was 
asked that question, and he gave the only reasonable 
answer I ever heard. He said : ' It is a clear case of 
the survival of the fittest. Only those who are strong 
as cattle can stand it.' " ^ We may well believe that 
this is so. Born to an environment of filth, surrounded 
by everything that can be a menace to health in the 
overcrowded slums, the little bodies must indeed be 
of the strongest to withstand the insidious foes on 
every hand. In the homes of the well to do, the hours 
from four to six p. m. are spent by the children, usually, 
in play, and such play takes the form, at least in part, 
of active physical exercise. In the country, at the 
school recesses there is more or less of vigorous play, 
but the city child gets neither the one nor the other in 
the tenement districts. Dr. Felix L. Oswald declares 
that " nine tenths of our city children are literally 
starving for want of recreation."^ But both Church 
and State have paid little attention to that kind of 
hunger. Now, aside from the account the Church must 
render for the bodies and souls of these "little ones," 
we need for the sake of our country and our race to 
give the children that physical equipment essential to 
highest thought and service. The church may provide 
some place for recreation for boys and girls during the 
hours of the day when they are out of school. A large 
well- ventilated room may be furnished with games that 
require active exercise, or possibly a play-ground might 
be secured, upon which improvements of a temporary 
character could be placed. Children are easily amused. 
It takes little to fully equip their playground. Never 
were greater returns realized on so small an invest- 
ment. They consist in roses on pale cheeks, firm 

1 Sixth Convention Christian Workers, Wash., B.C., 1894, p. 296. 

2 Popular Science Monthly, August, 1881, p. 455. 

180 



ATHLETICS. 

muscles developed from flabby ones, bent backs made 
straight, and an aggregate of happiness such as only 
childhood knows. 

But this work of the church will be conducted chiefly 
among the lads and young men. In the preceding 
chapter we have seen the need of diversion by our 
young men. Many of them in our towns have occu- 
pations which do not call for active bodily exercise. 
Even among the working-men the invention of me- 
chanical appliances has done away with much of the 
need for muscle. The cheapness of transportation 
and the lack of physical vigor combine to make the 
working-man prefer to ride to and from his daily toil. 
The result is that nightfall finds him without proper 
physical exercise, though one set of muscles may be 
weary with the day's labor. The sport instinct is 
there, nevertheless, and is gratified vicariously, as he 
reads the brutal details of the prize fight or bets on 
his favorite champion. It is just here, in the need 
of harmless recreation and physical development, that 
the church may find the working-man and meet his 
need and reach his heart. The gymnasium in point 
of usefulness is to be mentioned first. It can be en- 
joyed at all seasons and can be equipped at small 
expense. Dr. Oswald tells us the following appliances 
may be made at the aggregate cost of not more than 
fifty dollars : — 

Spring-board and leaping gauge. 

Inclined ladder. 

Horizontal bar. 

Swinging rings. 

A vaulting horse (rough-hewn). 

Chest expander (elastic band with handles). 

Buckets filled with shot or pig iron, for health lifts.^ 

^ Popular Science Monthlv, August, 1881, p. 455, 
181 



MODERN METHODS IN CHURCH WORK. 

An infinite variety of exercises may be performed 
with these simple appliances, and they may be added 
to and improved upon as the needs of the gymnasium 
grow, and men are drawn in to share in its expense. 

Swimming is good athletic exercise, and nothing 
that the church can put within the reach of boys and 
young men will be more appreciated. Swimming- 
tanks have been put in operation in the People's 
Palace of the Jersey City Tabernacle, New Jersey. 
Long lines of boys waiting for their chance to go in 
attest their appreciation of this neighbor of godli- 
ness. In the People's Tabernacle (Congregational), 
Denver, Col., a part of the world where water 
has a decided market value, they also maintain free 
baths. In the beautiful new mission-house of Grace 
Episcopal Church, New York, is a very complete 
arrangement for plunge and shower baths for boys 
and men. 

There are many among our young men, however, who 
do not see the advantages of physical development, to 
whom sport as sport appeals. We must find some 
way to include them in our plan, to sanctify the young, 
man's necessity for physical amusement. T. Gold 
Frost pertinently remarks : " Christianity does not 
consider amusements, either indoor or outdoor, to be 
the plaything of the devil. The real Christ is a wise 
counsellor, a lovable companion. He will not rob you 
of a single cricket match." ^ This is the true attitude 
of the church toward athletic games, and the intro- 
duction of this idea among the manly young fellows of 
our country is bringing hosts of them into the Kingdom. 
The reflex influence, too, on sport is already being felt. 
"The athletic men are learning to carry their Chris- 
tianity with them into their sports, and as a conse- 

1 Andover Review, November, 1888. 
182 



ATHLETICS. 

quence these are becoming more and more characterized 

by Christian behavior and deportment." ^ 

Bicycle-riding is another form of athletics that is 
in great favor with young people at the present time. 
Harmless in most cases and of positive benefit in 
others, the bicycle is a great source of Sabbath-break- 
ing. Christian young men may do a great deal of 
good by organizing bicycle clubs which by their rules 
either prohibit Sunday riding or at least restrict it so 
that it shall not interfere with church duties. Tennis, 
golf, baseball, football, rowing, swimming, gym- 
nastics, and other innocent and manly exercises and 
diversions may become weapons in the armory of our 
God. The presence of good people will banish the 
evils which now threaten athletics. No betting 
or gambling can take place where the spirit of 
Christ reigns, and even professionalism will perish for 
lack of countenance. The reign of pure athletics will 
be begun, the kind that Paul tells about through all his 
epistles : elevating, for it makes the ' ' man temperate 
in all things," and " brings the body into subjection ; " 
conscientious, for it has due regard to the " cloud of 
witnesses" in earth and heaven, and " runs with 
patience the race that is set before it ; " thrice blessed, 
for the end is coming ' ' into a perfect man, unto the 
measure of the stature of the fulness of Christ." 

1 Andover Eeview, November, 1888. 



183 



MODERN METHODS IN CHURCH WORK. 



CHAPTER XXII. 

CHUECH LIBEAEIES, EEADING-EOOMS, LITEEAEY 
SOCIETIES, AND ENTEETAINMENT COUESES. 

"Reading maketh a full man." Did Bacon mean 
the ephemeral literature of the newspaper or the sen- 
sational novel? Verily, the diet of the prodigal son 
in the far country contained as much nourishment. 
And yet, unless good people help the world to a taste 
for something better, the great majority will continue 
to feed on "husks," leaving untouched the better por- 
tion, even, of the daily press. What are the means 
the church may use to cultivate a better taste? 

1. Libraries and Reading-Rooms. It is appro- 
priate that the church have a library and reading- 
room ;^ something more, too, than the Sunday-school 
library; appropriate that the church encourage her 
people to read, and to read that which is ''worth 
while.'-' To this end let there be a wise selection by 
a competent committee of the best fiction, scientific 
research, travels, history, biography, and other stand- 
ard works. A book on animals or the steam-engine, 
with attractive letter-press and captivating illustra- 
tions, will prove a treasure to a bright boy, from 
which not even the "Adventures of Tom Sawyer" 
can draw him. The same rule applies to children of 
a larger growth. Another feature which increases 
the usefulness of a church library is to make of it a 
working library. Every family is not well equipped 

184 



LIBRARIES AND READING-ROOMS. 

with atlases and encyclopedias. Every household has 
not an abundance of missionary literature, and some 
have not any. Such a collection of books may be of 
gr^at value in the preparation of articles for the mis- 
sionary meeting or young people's societ3^ There 
should be a committee whose business it is to keep 
advised as to new and useful books. 

Many churches have a reading-room connected with 
the library, open certain hours of every day, as the 
library is open certain times during the week. Along 
the reference line these reading-rooms have subscrip- 
tions to various missionary and general religious 
papers. To foster the taste for the educational books 
on the shelves, the best scientific and literary maga- 
zines are supplied, while bright-colored prints and 
reputable newspapers are not excluded. 

In some States there is little need of church libra- 
ries. In New York and Massachusetts, for instance, 
many a hamlet has its public library, while in Cali- 
fornia the admirable provision made for school libra- 
ries supplies an abundance of first-class reading 
matter. But all States are not so fortunate, and the 
church has the opportunity of meeting this need. 

The location of the library and reading-room is a 
matter of importance. It will be shorn of much use- 
fulness if tucked away in some garret corner. The 
reading-room should, if possible, have a street en- 
trance, and be adorned with a modest sign proclaim- 
ing its useful mission. It is a mistake to believe 
that people know all about our church. Both ive and 
ours are not always of consequence to other people. 

Rev. Russell H. Conwell, D.D., thus tells of the 
development of the reading-room in his church, Grace 
Baptist Temple, Philadelphia: "Our reading-room 
consisted of one room and one paper in the first 

185 



MODERN METHODS IN CHURCH WORK. 

place, and it is entirely a case of Christian evolution. 
Years ago, after our praj^er meeting, it was our habit 
to put out the gas at once and send the people home. 
We forgot that Christ's way of teaching was largely a 
social way. . . . Now we keep the whole church open 
as long as people wish to stop and carry on a Chris- 
tian conversation. We had then a little room, to 
which I referred, open, with one paper in it; after- 
ward some friends brought it some other papers, 
because people liked to stop and read the Christian 
news who did not take a Christian paper, among the 
poorer people as well as among the better classes. 
From that one paper, by adding one at a time, with- 
out any plan laid or great committee, but steadily 
adding one more and one more, we have gone on till 
now we have five different reading-rooms. . . . It is 
just simply going on doing the next thing, till now 
our reading-rooms are open all da^^ and in the even 
ing, and the men and women come and go as they see 
fit, and nearly all are accumulating quite extensive 
libraries." ^ 

In the Episcopal churches there are Church Periodi- 
cal Clubs. In the 1894 Annual Report of St. George's 
Church, New York, we read: " There are now twelve 
hundred clergymen, besides numerous laj^men and 
missionaries who are the beneficiaries of the Club, 
most of whom are receiving regularly one or more 
magazines or papers which they could not otherwise 
enjoy. Most of these are living in the West, or no 
less destitute South, far away from any contact with 
the fresh thought of the larger cities. The arrival of 
an attractive current magazine is one of the greatest 
pleasures of their lives, — lives so meagrely supplied 

1 Seventh Annual Convention of Christian Workers, Boston, 
1892, p. 98. 

186 



LITERARY SOCIETIES. 

with intellectual pleasures." This society also sends 
out Bibles, Prayer-books, and Hymnals, with scrap- 
books, calendars, text cards, Christmas and Easter 
cards. Is not here an example worth following, — 
this sending the benefits of the reading-room beyond 
the bounds of the individual church? 

2. Literary Societies. Literary societies form 
a very suitable part of the forces of a well-organized 
church. The Chautauqua Circle is a very practicable 
plan to follow. No better course of reading for the 
purpose can be obtained anywhere. The books are 
by eminent writers, the cost is reasonable, and a 
high moral and religious tone breathes through all. 
Several sets of the books can profitably be placed in 
the reading-room, and at the disposal of the members 
of the Circle for their daily hour's reading. This 
relieves those who do not feel able to purchase the 
books. There may be one or more sets on the library 
shelves to be loaned under certain restrictions for 
prompt return, but the better plan is to confine most 
of the books to reading-room use. 

In the Delaware Avenue Baptist Church, Buffalo, 
N. Y., is a literary society, called the Gradgrind 
Club. It has the following quaint substitute for a 
constitution: — 

The Appellative Fact : The name of this Club shall be 
the Gradgrind Club. 

The Intentional Fact; The object of this Club shall be 
the search for facts, — historical, literary, artistic, social, 
political, moral, and intellectual. 

The Administrative Facts : The officers of the Club shall 
be a President, a Vice-President, a Secretary, and a Treas- 
urer, elected annually, whose duties shall be such as are 
usually performed by such factotums. 

The Dictational Facts : An Executive Board, consisting 
187 



MODERN METHODS IN CHURCH WORK. 

of five members appointed by the President, shall have 
entii^e charge of the programme for the year. 

The Personal Facts : The membership of the Club shall be 
limited to all members of the congregation of the Delaware 
Avenue Baptist Church, and tv^enty-five outside members. 

The Necessary Fact : The annual dues shall be one dollar. 

Additional Facts : By-laws and changes to the Constitu- 
tion may be made as becomes necessary. 

This Club meets from October to March, having 
twelve meetings, at intervals of two weeks. Two of 
these meetings have a social character, — the mid- 
winter meeting and the annual meeting, held the last 
of March. The other ten are devoted to some subject 
of study. The season of 1895-96 was devoted to the 
study of America, with papers, talks, and discussions. 
Here is an example of real live educational work 
under the direct charge of the Church. 

A debate is also a pleasant feature of literary 
societies. It fosters intellectual growth when mind 
meets mind in discussion, and there is nothing better 
than a debate to bring out the best in our young peo- 
ple. The Chatham Literary Union of Grace Church, 
Philadelphia, is the largest debating society in this 
country. It has an average attendance of seven hun- 
dred and fifty, and holds public debates with free 
admission. To quote from Dr. Dager: "There is a 
work to be accomplished by such societies that is 
needed in every church. . . . Many a young man 
would testify for the Master more frequently if he 
were more confident of his language and his self-con- 
trol before people. What can help them along this 
line like the literary society? Experience everywhere 
attests that the literary society benefits the cause that 
is dearest to our hearts by teaching the young men, 
who are too often accustomed to sneak away in silence 

188 



ENTERTAINMENT COURSES. 

from the shallow statements and flimsy arguments of 
unbelief that meet them in daily life, how in word to 
meet life's common scepticisms, how to express the 
claims of their Divine Master. If the Church of 
Christ needs trained intellects and ready speakers, 
let her foster the literary societies." ^ 

Many churches in cities are conducting large and 
successful literary societies ; but the village and coun- 
try church is usually, I believe, more successful in 
this work. The work of the Winter Night College, 
Ravenna, O., an account of which is given in 
Chapter XXIII. , is an illustration of what the village 
can do. The country and village church does not 
suffer the counter-attractions that the city church 
suffers. Literary work is a happy diversion, gives 
something to do, feeds and stimulates the mind, trains 
and develops. Public exercises of a varied pro- 
gramme, recitations, essays, and debates, will add to 
the interest and the helpfulness of this work. 

3. Entertainment Courses. Educational work 
is further prosecuted by means of lecture and enter- 
tainment courses. This work, which is now being so 
helpfully carried on by many churches, is not the 
old-time entertainment for revenue only. Truly, we 
have had quite enough of that. Pity it is that some 
churches have reasoned, "How much money can we 
make out of this thing?" rather than "How much 
good can we do this people? What are their needs? 
Can we direct their minds to nobler things, give 
them pure and helpful enjoyments, lift them by 
any and all means to a higher life ? " It is a travesty 
on religion and common-sense to preach, "Don't go 
to the theatre, don't play cards, keep away from the 
ball," and not put something better in their places. 

1 Modern Temple and Templars, by Robert J. Burdette, p. 239. 
189 



MODERN METHODS IN CHURCH AVORK. 

It is well that we remember the story told by Jesus 
of the evil spirit which was driven out of a man, but 
returned again, and finding the house of the soul 
swept and garnished entered in, taking with him 
seven other spirits worse than himself, because the 
house was empty. The ideal church lecture and en- 
tertainment course excludes the idea of profit. The 
proposition is to give to the congregation and to the 
community the very best possible entertainment at 
the least possible expense. 

The value of entertainments of an uplifting order 
has long been admitted. The question is how to 
bring them closest to the lives of the people. A 
course of entertainments scattered through the winter 
at regular intervals, each advertising all the others, is 
better than sporadic efforts that spring up occasion- 
ally. The announcement of the course also enables 
people to plan ahead to attend them. And the people 
will attend if the lectures are of such character as to 
make it worth their while. The greatest care, there- 
fore, should be exercised in the selection of the lec- 
turers and entertainments. Keep the standard high! 
But let it be remembered that there is a difference 
between keeping the standard high and presenting a 
programme that is dry. It is not surprising that a 
New York Fifth Avenue Church which secured a scien- 
tific lecturer for a course of "scientific " lectures, and 
announced that the lectures would be free, had an audi- 
ence of from twelve to fifteen people. The wheat of 
summer under one breath of sun may burst into dashes 
of gold; but scientific minds are like rare flowers that 
demand peculiar climate and long training. 

How can good entertainments be given at small 
cost to the public, and still keep the expense within 
the reach of the church? Several churches in one 

190 



ENTERTAINMENT COURSES. 

city, in different parts of town, or several village 
churches in neighboring towns, may combine to have 
the same course during a season. This plan is now 
in operation in a number of places. The result is a 
great saving of expense. The talent from abroad, 
by reason of securing a series of engagements, and 
where proximity reduces expense, are willing to come 
much cheaper. Again, some of the best talent will 
cheerfully be contributed for the asking. There are 
many benevolent men like a leading college presi- 
dent, who said that "wherever in the United States 
a goodly number of people wanted him to come and 
address them, he felt it his duty and privilege to go, 
simply on condition of having his expenses paid." 

The stereopticon lecture is always instructive and 
enjoyable. With the list of views and conveniences 
furnished by opticians, even the busy pastor can 
easily prepare a fascinating and instructive lecture 
which can be given at little expense. 

The Madison Avenue Presbyterian Church of New 
York, and Berkeley Temple, Boston, have given a 
very high grade of entertainments, perfectly self- 
supporting, for ten cents admission, even, sometimes, 
six tickets for fifty cents. The course of entertain- 
ments, in addition to meeting a real need, is invalu- 
able in reaching non-church-goers, and so helping to 
win them to Christ. Dr. Dickinson thus explains the 
Berkeley Temple plan: "We have a system of compli- 
mentary tickets, and have distributed, in the aggre- 
gate, to thirty thousand people, and have found by this 
means that six thousand did not attend church any- 
where. . . . We know where our tickets go, and can 
tell, almost in detail, the history of some of the fami- 
lies. . . . For instance, Tuesday night we send out from 
three hundred to five hundred complimentary tickets : 

191 



MODERN METHODS IN CHURCH WORK. 

we receive some of these tickets at the door, and some 
one will be set to keep track of the users of these 
tickets, and of the families, and how they are sent. 
It is one of the students of the theological seminary 
who takes charge of this, and Wednesday he finds, 
approximately, who used them. Let us take one. It 
was numbered ' 2 ' on the back, and was issued to 
John W. Elcline, the register shows, because his 
name is opposite No. 2, in the corner. . . . As a re- 
sult, we have reached more non-church-going people, 
and have received them into the church doors, and into 
our church-membership, than by any other means. 
We did not suppose it would work at first, but we 
reached their hearts, and we have got some of our 
most active Christian men and women into the church, 
who were first attracted by the entertainments and 
complimentary-ticket system." ^ 

The Madison Avenue Presbyterian Church, New 
York, distributes complimentary tickets to non-church- 
goers through the medium of the church-members. 
Each is requested to give a ticket to some one who is 
not a regular church attendant. The ticket gives the 
dates and subjects for the entire course, and bears the 
following note: " This ticket will admit the bearer to 
any one of the above entertainments. By writing 
your name and address below, a ticket will be mailed 
you, free of charge, admitting you to all the enter- 
tainments of the above course." The return of the 
ticket shows that the recipient is interested, and, fol- 
lowing up the case, often results in securing him as a 
loyal adherent to the church. 

Thus, concert, lecture, stereopticon entertainment, 

or reading may become powerful in the hands of the 

consecrated servants of the Lord in winning souls to 

1 Christianity Practically Applied, pp. 29, 30. 

192 



ENTERTAINMENT COURSES. 

him. It is not so much the means as the spirit that 
is back of them. It takes time, patience, and grace 
to perfect and carry out an entertainment course and 
follow it up with personal effort. But when a church 
and pastor are so endued with the Spirit as to be will- 
ing to undertake this great labor of love, the fulfil- 
ment of the promise follows as night the day, — "in 
due season we shall reap, if we faint not." ^ 

1 Galatians vi. 9. 



13 193 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XXIIL 

TEACHING BY MEANS OF CLASSES. 

There is no wealth but life: life including all its powers of love 
and joy and admiration. That coimtry is richest which nourishes 
the greatest number of noble and happy human beings; that man is 
the richest who, having perfected the functions of his own life to the 
utmost, has also the widest helpful influence, both personal and by 
means of his possessions, over the lives of others. — Ruskin. 

There are many reasons why the church should enter 
upon the work of teaching. It is one way of "doing 
good." Then, too, there is sore need of it in almost 
every community. Even the Bible is of little value 
to those persons who cannot read. Every one is the 
better for education, — we all know that. But the 
fact is that many people are not able to secure the ad- 
vantages which education gives. They have not the 
means to pay for instruction, neither have they the 
courage, when old enough to realize their deficiency, 
to undertake the task of self-improvement. The time 
of compulsory attendance on the schools is not long, 
and thereafter many children must help to sustain 
the meagre home. Many a poor boy, like George 
Stephenson and David Livingstone, cannot study 
without the evening school; and many in moderate 
circumstances wall not be persuaded to improve the 
mind unless the chance to study be given at little 
cost. Why should not the church help them? To 
aid them in their education is doing no more than 
every minister and college graduate has had done for 

194 



TEACHING BY MEANS OF CLASSES. 

him, since tuition is a small part of the cost of col- 
lege instruction. To help the poor to something of 
an education is one of the best ways, also, of helping 
them to help themselves. Clearl}^, this is a benevo- 
lence above criticism, as well as a work of urgent 
need. Again, the church may obtain great influence 
over both old and young by serving them in this 
way. When the church shows a hearty interest in 
the people around her, it is sure to be appreciated, 
and will enlist returning interest, sympathy, and 
effort, in Christian work. 

Night classes for adults may be held where the com- 
mon branches — reading, writing, arithmetic, geog- 
raphy, grammar, and spelling — are taught. Other 
branches, too, should not be neglected. To furnish 
a young person with a working knowledge of book- 
keeping or typewriting, and stenograph}^, puts him 
in a position where he can make his own way, and 
therefore is as much better than a gift of money as 
anything that is a part of one's mental furnishing is 
better than any external thing. Drawling, too, may 
be used in so many of the vocations of life that a 
knowledge of it is one of the best gifts the church 
can bestow. When a church earnestly sets herself to 
this work, the way will open before her. She will 
find among her members and friends those who will 
lend themselves to promoting the enterprise. Volun- 
teer teachers will appear, and many in the congrega- 
tion, who appreciate what education has done for 
them, or how they have been handicapped by its lack, 
will help on the good cause. In Berkeley Temple, 
Boston, there is such a work. Dr. Dickinson, the 
pastor, in speaking of the various branches taught 
in his church, says: "Every one of these classes at 
present is under the instruction of our own church 

195 



MODERN METHODS IN CHURCH WORK. 

people. We insist that when a teacher takes a class 
he takes it with the understanding that he is expected 
to bring a part or all of his class to Christ." ^ 

This is but the beginning of a work that may be 
carried on almost indefinitely, even to the extent of 
founding an educational institution, as some of the 
churches have done. Under the charge of Bethany 
Presbyterian Church, Philadelphia, is Bethany Col- 
lege. This college, through its six comprehensive 
departments, offers "a liberal and practical education 
to all that are desirous of availing themselves of it." 
Then there is Armour Institute, of Chicago, with its 
six departments, the outgrowth of Armour Mission, 
"founded for the purpose of giving to young men and 
women the opportunity of securing a liberal educa- 
tion." Grace Baptist Temple, in Philadelphia, has 
founded the Temple College, — a splendid educational 
institution of ten departments. This college has also 
six academies in different parts of Philadelphia, and 
one in Camden, -N. J., so that the college is in 
walking distance, practically, of all Philadelphia. 
This is a great saving of time and car fare to the 
poorer students, and enables and encourages many to 
attend who otherwise could not. The night schools 
connected with this institution give a much more 
liberal education than the ordinary night school, as 
they prepare young people for college. The day 
schools have a higher rate of tnition than the night 
schools, but any person who works at night, a night 
watchman, for instance, is admitted to the day school 
at night-school rates. 

The description of these colleges for higher educa- 
tion may bring little comfort to churches which are 

1 Fourth Annual Convention of Christian Workers, Buffalo, 
N. Y., 1889, p. 57. 

196 



TEACHING BY MEANS OF CLASSES. 

only in moderate circumstances ; but the Rev. W. G. 
Schloppe, pastor of the Congregational Church of 
Ravenna, O., has proven that an educational insti- 
tution of a high order can be carried on successfully 
at little cost. Mr. Schloppe calls this institution the 
"Winter Night College." It was started in the fall 
of 1895. The following prospectus, which was printed 
and posted in the shops and stores of Ravenna, gives 
an outline of the plan of the college: — 

The Winter Night College of Ravenna. 

Sessions are held each Wednesday evening in the parlors 
of the Congregational Church from 7.30 to 9 p. m. 

Circles have been organized in French, German, Civil 
Government, English Literatnre, and Current Events. 

Four members can start a circle in any branch of study. 

Weekly sessions will be held until April. 

Entrance fee to any circle, fifty cents. 

Every one invited to join us. 

The best literary minds of the little city volun- 
teered to lead circles in their special line. The din- 
ingf-tables of the church were covered with brio;ht 
cloths, and each circle gathered around a table, and, 
under the guidance of its leader, discussed the topic 
previously announced. 

At precisely half-past seven o'clock, the session is 
opened by music given in an informal way. This is 
followed by a twenty-minute essay on a subject of 
interest, by some person of known ability in the town 
or vicinity. These preliminary exercises are open to 
the public, who may retire at the close or remain to 
join a circle, or to read at a long table near the en- 
trance, which is loaded with the best magazines and 
periodicals loaned by the people after a week's use at 
home. The regular session is from eight to nine 

197 



MODERN METHODS IN CHURCH WORK. 

o'clock. The discussions are as free and informal 
as possible without disturbance of the work. Often 
crowds of young men are at the reading-table, but all 
is quiet and orderly. 

The college, though started by the Congregational 
Church, and having its pastor as president, is un- 
denominational, and the other officers were chosen 
from different churches. The President, Vice-Presi- 
dent, Secretary, and Treasurer, and three members at 
large, appointed by the President, form the Execu- 
tive Committee. They secure the leaders and attend 
to the general business of the college. 

The plan of the Winter Night College, so simple, 
so flexible, so economical, cannot but commend itself 
to the church, especially in smaller towns and cities. 
In fact, committees from towns near Ravenna have 
visited the college, and have been so favorably im- 
pressed with it that similar institutions have been 
planned for another season. 

Mr. Schloppe gives us the following points in favor 
of this movement. It has organized the literary 
forces of the place. It has inspired a literary taste 
where before it was unknown. Its popular features 
are fitted to make it a success. And he adds: "Not 
least among the results in our town is a common 
admission that never before have so many of the 
business men been so favorably disposed toward the 
work of the church. . . . And many people say they 
have established the habit of coming to the church 
building, and the desire has grown upon them." 

Such institutions may be equally successful in any 
community w^here the poor are, — and where are they 
not? — and in any place where the literary ability is 
not organized but undeveloped. In the country and 
smaller villages a reading-circle may enroll all who 

198 



TEACHING BY MEANS OF CLASSES. 

could be induced to study; but in most places there 
will be found a great need for this kind of work, 
and the church should prove herself equal to the 
emergency. 

In conclusion, we would quote the strong words 
of Mr. Schloppe: "It is a part of the church's work 
to promote broadest Christian culture, and the best 
method of controlling frivolity is to put something 
better in its place." It may also be said that by this 
means we shall beat paths to our church doors, "estab- 
lish the habit of coming to the church building," give 
the people to feel that the church is their friend, — ■ 
ready to meet their varied needs, — and so, step by 
step, we shall win and lead them unto Him "in whom 
are hid all the treasures of wisdom and knowledge."^ 

1 Colossians ii. 3. 



199 



MODERN METHODS IN CHUKCH WORK. 



CHAPTEE XXIY. 

women's work. 

A LARGE and constantly increasing part of the work of 
the church is being done by women. "Phoebe, our 
sister, the servant of the church," is being multiplied 
many times in these latter days. 

The work of the women, ever before the eyes of 
the church, showing a faithfulness and competence 
which men may well emulate, needs but brief mention 
and outline here. In most churches woman's work 
covers three distinct branches: Ladies' Aid Society, 
Women's Home and Women's Foreign Missionary 
Societies. In many churches, however, there is but 
one comprehensive women's organization, the various 
departments of work being covered by committees, 
which are in the nature of auxiliary societies. 

In the First Congregational Church of Detroit, 
Mich., there are four committees, — Foreign and 
Home Missions, Church Aid Committee, and Com- 
mittee on Local Charities. One Tuesday in the 
month is the business meeting, when Church Aid has 
the largest place; one Tuesday is devoted each to the 
Foreign and Home work, while the remaining Tues- 
days are devoted to such work or entertainment as 
may be planned by the Executive Committee. The 
Immanuel Presbyterian Church of Los Angeles, 
Cal., pursues a different plan. The Aid Societ}^ 
continues as a separate organization, but the Home 
and Foreign Missionary Societies have been made 

200 



WOMEN'S WORK. 

into one general missionary society. The work is 
clone by committees, — Home, Foreign, Freedmen, 
Literature, Mission Boxes, and Social Committees. 
The chairman of each committee, with the President 
and Treasurer of the contingent fund, constitute the 
Executive Committee. Each committee has its own 
treasurer, as the funds are to be kept separate, and 
each member of the society subscribes to the work of 
as many committees as she feels able. No fee is 
required for joining the missionary society. It is 
an understood thing that every woman in Immanuel 
Church belongs to it. The meetings are held during 
an entire day once a month, the Home work alternat- 
ing with the Foreign in the morning or afternoon 
exercises, a half-day being devoted to each. The 
Social Committee has charge of providing out of the 
contingent fund coffee for the midday lunch, and 
each lady brings lunch for two; this provides for 
new-comers and strangers who may be present. 

Whatever plan is adopted, one thing must be clearly 
borne in mind : the work of missions is one. Every 
Home-mission worker should be in heart also a 
Foreign-mission worker, and every Foreign-mission 
worker a Home-mission worker. For convenience 
and stimulus through a reasonable competition, it 
may be well to have different societies for Home and 
Foreign missionary work. But we must not forget 
our responsibility for all this work. Jesus Christ 
said nothing about home missions, and said nothing 
about foreign missions. His command to his disci- 
ples was to go into all the world and preach the gospel 
to every creature. That is our commission, nothing 
less. Any method that unifies missions and prevents 
that feeling of rivalry which sometimes exists between 
the two branches is to be welcomed. 

201 



MODERN METHODS IN CHURCH WORK. 

Interest in missions may be cultivated in several 
ways. It is of great value to keep in touch with the 
Boards of the Church by following the news and 
needs of the field. To this end subscriptions to mis- 
sionary publications should be encouraged. Again, 
much more will be accomplished by having some 
definite object to work for. This is within reach of 
the ver}^ poorest church when a native teacher in 
Ceylon may be hired for $25 per year. Even the 
poor Christian natives of that country are supporting 
thirty missionaries. 

2. The Aid Society work has such scope that 
every woman in the church may share in it, and the 
society is an excellent introduction for a new-comer 
into the church life. In the Park Congregational 
Church of Grand Rapids, Mich., this society is called 
"United Workers." There are two hundred in the 
organization. They are divided into tens. Their 
work is that of the ordinary Aid Society, but they 
have also undertaken to provide the salary of the 
pastor's assistant. This plan of dividing the women 
of the congregation into circles of ten is in operation 
in a goodly number of churches. Sometimes these 
circles alternate in taking general charge of suppers, 
sociables, and meetings. This plan still keeps the 
work under the control of one executive head, and j^et 
stimulates by reasonable and healthful competition. 
It is also of advantage in that it gives all the women, 
at various times, some leading responsibilit3\ The 
First Congregational Church of Appleton, Wis., calls 
this body of church-workers " The Ladies' Parish 
Society." All members of the congregation are mem- 
bers of this organization. They are assigned to divi- 
sions in alphabetical order the better to carry on their 
social and financial interests. There are ten divi- 

202 



WOMEN'S WORK 

sions with about forty in each. Each division has a 
month for an entertainment of some kind. 

3. We may here make mention of the Unity 
Church League of the Church of the Unity, Los 
Angeles, Cal., for the model constitution and work- 
ing plan that this society presents. It is a women's 
league, but men may become members of it by the 
annual payment of one dollar. The constitution 
declares that the object of the League is "to pro- 
mote the welfare of the Unity Church in Los Angeles, 
spiritually, intellectually, socially, and financially." 
Oiie article says that the League shall consist of as 
many branches as may from time to time seem neces- 
sary, and another declares "that every member of the 
League shall manifest an interest in each and every 
branch." Any woman may belong to as many of 
these branches as she likes. The branches at present 
in the society are : — 

The Philanthropic Branch, which assists the poor 
and sick and encourages the struggling, especially 
strangers. 

The Channing Branch, which promotes the spiritual 
welfare and ethical culture of the members by study. 

The Sunday-school Branch, which aids in the work 
of the Sunday-school. 

The Parish Extension Branch, w^hich aims to in- 
crease the membership of the church. 

The Library Branch, which buys and keeps stocked 
both the Sunday-school and League libraries. 

The Unity Aid Branch, which makes garments for 
the poor, and assists in church enterprises financially 
and otherwise. 

The Young Woman's Branch, which assists in the 
last-named work. 

The Music Branch, which maintains a musical 
203 



MODERN METHODS IN CHURCH WORK. 

organization in the League, and attends to other 
musical matters in the church. 

The Children's Branch, which works for children. 

The Post-Office Branch, which distributes literature 
and endeavors to extend the influence of the Unitarian 
Church. 

Might not other churches copy, with proflt, an 
organization which permeates with its influence 
every interest and activity of the church with which 
it is connected? 

4. The Helping Hand is a society conducted by 
the women of the church for the poorer women of the 
community, chapel, or church. The women come one 
afternoon in the week at half-past two o'clock. The 
first fifteen minutes are spent in devotional exercises. 
After this the women begin to sew. MeauAvhile a talk 
is given on some practical topic. They remain until 
five o'clock, and during the afternoon are instructed, 
if necessary, in the best methods of doing their work. 
They are paid ten cents an hour for their time, thus mak- 
ing about twenty -five cents an afternoon. The mate- 
rials are bought at wholesale, and the women fashion 
them into garments for themselves, the object being 
to provide clothing for mothers who neglect them- 
selves to provide for their children. The women are 
paid for their work in garments, but they are some- 
times allowed to take ten cents of their money in 
groceries instead. This is a very practical form of 
benevolence, as it combines instruction with help, 
and brings the women under the influence of the 
church for three hours during the week in a close 
and intimate way. In some Helping Hands there 
are as many instructors as one to each ten women. 
There should be enough teachers to give needed 
advice and instruction, and they should be the prac- 

204 



WOMEN'S WORK. 

tical and spiritual women of the churcho The Help- 
ing Hand is usually held only during the winter 
months, but it is often continued with great profit 
as a mothers' prayer meeting during the summer. 

Another work closely allied to the Helping Hand, 
but combining, also, some of the features of an em- 
ployment society, is that in the Marble Collegiate 
Church of New York. It is called the Women's 
Employment Association. This work differs from 
the Helping Hand in the fact that the women are 
given work to the amount of forty or sixty cents, to 
take home and do, with the privilege of buying the 
garments at a nominal cost. There is no compulsion 
to take the pay in clothing, and the work is disposed 
of to outside parties. In other churches carrying on 
a similar work, sewing is obtained from public insti- 
tutions and done at a low cost in order to furnish 
employment to the women. 

It is a mistake for village and country churches to 
regard this work as beyond the need of their com- 
munities. Why excuse yourself by saying your field 
is too small, and sin as did the man with one talent? 
Mrs. William G. Frost has recently demonstrated 
what can be done in so small a place as Berea, 
Ky., — known through the college, of which Rev. 
William G. Frost, Ph.D., is president, for the large 
Christian, industrial, and philanthropic work of that 
institution. A small town filled with students would 
apparently have little need of a women's sewing-cir- 
cle. But Mrs. Frost started one; and one hundred 
and fifty women from the country and mountains rode 
into town on horseback to attend the class. Berea 
has been working with limited means, and the only 
available room would accommodate but seventy-five 
women. Mrs. Frost then announced that she would 

205 



MODERN METHODS m CHURCH WORK. 

have two divisions, alternating each week. But all 
the women wanted to attend both sessions, and begged 
the privilege to come and stand during the opening 
exercises of worship and prayer. Thus the poor 
mountain women are being practically helped in their 
struggle with poverty; and He who provides the 
"seamless garment" is being disclosed, to the joy and 
comfort of their souls. The expense of this work 
need not be great, and should not stand in the way 
of a church with limited means. The instruction will 
be voluntary, and, if necessary, — where the expense 
cannot be covered by subscription or an entertain- 
ment, — suflScient charge may be made for the gar- 
ments to cover fully the cost of the cloth. The 
Mothers' Christian Endeavor Society ^ is often con- 
ducted in connection with work like the above. 
Whether conducted in conjunction with other work or 
independently, this society has proven most helpful. 

5. The list of these societies may fittingly be closed 
with one that epitomizes the ideal of woman's work 
in the church, though it is found among the humble 
attendants of Grace Chapel, New York. The Woman's 
Friendship Club is an association of women banded 
together by "personal self-denial " to pay ten cents a 
month toward the new work of the church. "She 
hath done what she could " was the Master's tribute 
to the self-denial of one woman; and as the personal 
element in the gift of the "widow's mite " made it 
outweigh the benefactions of the wealthy, so the sacri- 
fice of time, personal comfort, and individual enjoy- 
ment of the women of the Church will receive the 
blessed approval of Him who "looketh on the heart," 
and be enriched with His blessing unto great ends. 

1 Mr. Jolin Willis Baer, General Secretary, 646 Washington 
Street, Boston, Mass. 

206 



WORK WITH GIRLS AND YOUNG WOMEN. 



CHAPTEK XXV. 

WORK WITH GIELS AND YOUNG WOMEN. 

The object of this chapter is to indicate in a brief 
way how pastors have been helpful to young women 
and how young women have been helpful in church 
and Christian work. 

It has long been the custom of the Rev. F. B. 
Meyer, B.A., pastor of Christ's Church, London, to 
hold a meeting for the young women of his congrega- 
tion at regular intervals, for their instruction and aid, 
and to plan with them for the great work of the king- 
dom. " Let every minister," says Mr. Meyer, " have a 
weekly or monthly meeting for the young women of his 
church, teaching them the deepest truths he knows, and 
banding them together for holy service." In speaking 
of his experience in this work, the pastor of Christ's 
Church says : "I have always tried to be a big brother 
to the girls of my charge. . . . And as I look back 
on a fairly large experience I feel sure that in number- 
less cases I have saved my young sisters from making 
irretrievable mistakes. I have helped with counsel, re- 
joiced in the first tidings of their gladness, strength- 
ened them to bear heart-breaking disappointment, and 
in return for such brotherly sympathy I have had untold 
devotion. . . . The young girls of Christ's Church are 
banded together on the basis of devotion to our Sav- 
iour, total abstinence, modesty, self-sacrifice, and sis- 
terliness. We meet once a month at the Lord's Table 

207 



MODERN METHODS IN CHURCH WORK. 

to repeat our vows, and have originated many soci- 
eties and meetings of one sort and another for mutual 
help, benefit, and service. This is a real sisterhood, 
and out of it all kinds of good things have come, are 
coming, and will come. It is not a mere form which 
leads us at the end of our meetings to stand round the 
room with hands linked and sing, — 

" ' Blest be the tie that binds 

Our hearts in Christian love.' 

One of the best results of that sisterhood has been 
the establishment of an Evening Home for Girls, in 
the thickly populated neighborhood near by." ^ 

This personal interest and definite systematic help- 
fulness by the pastor of Christ's Church to the young 
women of his congregation is significant, and a worthy 
object-lesson. Too often ministers through negli- 
gence or prudish timidity permit young women's soci- 
eties " to go as they will," without a guiding hand or 
helpful word. Their work may be well done ; never- 
theless the opportunity is lost of helping them to larger 
plans ; of counselling them and establishing such mu- 
tual sympathy as shall make for incalculable good ; of 
aiding in things of vital interest, where a pastor's wis- 
dom and sympathy would be most helpful, and when 
his influence would be formative of the years to 
come. 

In most churches there is but one Women's Aid 
Society, which all women are expected to join. This 
simplifies the work ; and when we consider it from the 
standpoint of unity, there are arguments in favor of 
but one organization for this kind of work. But when 
we remember that the ways of working of the older 
and young differ somewhat, and that the time at 

1 Christian Treasur}^, May, 1895, p. 110. 
208 



WORK WITH GIRLS AND YOUNG WOMEN. 

which they can conveniently assemble may not be the 
same, we see room for a Young Women's Aid Society. 
This may be conducted, if practicable, as auxiliary to 
the main society. Certain things will naturally fall to 
the juniors, such as supplying the pulpit with flowers, 
decorating .the church for entertainments, serving re- 
freshments at church gatherings, and teaching in the 
sewing-school and other educational enterprises under 
the charge of the church. Equally applicable are the 
arguments in favor of having the young women banded 
together into Home and Foreign Missionary efforts. 
The work of young women is incomplete save it in- 
clude missionary effort. The missionary meetings of 
young people more often have a social feature than 
those of their elder sisters. Occasional evening meet- 
ings open to young men have been held with good re- 
sults. Interest in missions has thus been awakened. 
If there should be more of this missionary work ' ' at 
home," perhaps the future years will not show such a 
disparity between the sexes in missionary zeal. 

There are other things that the young women can 
do. Some young ladies' societies in cities do a large 
work each year by raising money by means of musi- 
cal entertainments, suppers, and sales for the " fresh 
air fund." Thus many hundred children each summer 
have respite from their poor and crowded homes in the 
hot city, and receive the health and happiness of a lit- 
tle outing in the gladsome country. Just here, too, is 
where young women's societies and others in the coun- 
try can assist. They may do a grand work by co- 
operating with friends in the city in providing places 
for children either in private houses or by assisting for 
their care in larger numbers. A small house together 
with a tent will accommodate a hundred or more chil- 
dren. This plan is in operation in a number of places. 
14 209 



MODERN METHODS IN CHURCH WORK. 

Friends in the village or country visit the children, 
make gifts of fruit and food, and thus the expense is 
largely reduced, and a few dollars is made to care for 
many children. If friends in the country knew of the 
poor sad homes where thousands of city children live, 
where foul air, ignorance, vice, and crime abound, they 
would, I believe, gladly rally to this work. 

The Young Woman's Christian Temperance Union ^ 
presents opportunities for usefulness in many ways. 
The Daughters of the King ^ is another open door to 
service. This is an organization among Episcopal 
young women. It was started in 1885. It has for its 
object the spread of Christ's kingdom among women. 
It is a noble order, and has accomplished much good. 

Similar to this is the order of the King's Daugh- 
ters.^ It differs from the former, however, in being 
undenominational and in the fact that it uses its 
efforts for the betterment of every class of society. 
It is the broadest of all existing societies in the scope 
of its work. Its members are pledged as individuals 
and as an order to help the poor, to aid the suffering . 
and needy, and to help in any good work. Each circle 
chooses its own work. The one obligation for mem- 
bership is service. 

This order was organized early in 1886, and during 
the ten years of its existence, the little silver cross 
with the knot of purple ribbon and its legend, "In 
His Name," has been carried into many lands. As 
now combined with the order of King's Sons, the good 

1 Mrs. Katherine Lente Stevenson, Corresponding Secretary, 
The Temple, Chicago, 111. 

2 Miss Elizabeth L. Ryerson, Secretary, 520 East 87th Street, 
New York City. 

3 Mrs. Isabella Charles Da^-is, Corresponding Secretary, 158 
West 23d Street, New York City. 

210 



WORK WITH GIRLS AND YOUNG WOMEN. 

accomplished so quietly and unostentatiously is beyond 
all reckoning. 

The following are some of the different kinds of ser- 
vice that have been undertaken b}^ the circles of King's 
Daughters and Sons. This enumeration must prove 
suggestive to other young women societies. The 
Countess Circle of New Glasgow, N. S., strives for 
more sociability in the church with which it is con- 
nected. A circle in Richmond, Vt., where the 
people are poor, has not only seen that the pulpit was 
filled, but has also undertaken to see that the supply 
was paid. Once when there was no minister, the 
leader of the Circle herself held a praise service. A 
member of the Montreal " Whatsoever Circle " held an 
"at home," and sent an invitation to every King's 
Daughter and Son in the city with their friends to come 
and bring something for the poor. From the supplies 
and money contributed, thirty-seven families received 
Christmas boxes of groceries, clothing, and toys. In 
Wakefield, R. I., the village milliners give the Circle 
hats to be trimmed. The Circle trims them, gives 
them to the poor in the Sunday-school, and also sends 
a box to need}^ ones in New York. The Kingston, 
Ont, Charity Circle has a "Food and Fuel Club." 
This was organized to help the poor to save during 
months when work is plenty. The matter was ex- 
plained to the people in a meeting called for the pur- 
pose, and those who did not come were called upon and 
given the opportunity to join. Collectors, members of 
the Circle, volunteered to call every month on those 
who joined the Club. Each collector was provided 
with a book in which the names of those in her district 
were entered. The members, on the other hand, had 
cards signed by the officers of the Circle. At each 
visit, the collector entered the money paid by the club- 

211 



MODERN METHODS IN CHURCH WORK. 

member in her book and also on the card of the mem- 
ber. The season for saving was from April to October. 
When winter drew near, it was found that $176.86 had 
been collected. The Circle had made arrangements 
for coal, so that the members had the benefit of the re- 
duced summer prices. Arrangements were also made 
for moderate prices in groceries. The members, of 
course, drew their money out as they needed during 
the winter. But preference was generally shown for 
the Circle's orders on the food and fuel supply, for 
which the savings were made. The Circle also paid 
out of its own fund five per cent interest on the money 
paid in. In Philadelphia, near the great brickmaking 
yards and oil works, stands the "R." It was estab- 
lished by Miss Mary Schott, a King's Daughter, and 
the young men of her Sunday-school class. It is 
under the care of the King's Sons. "The 'R' is a 
restaurant or place of resort where men may rest and 
partake of refreshment, and afterward find recreation 
in reading, while the King's Sons work for their refor- 
mation by means of religion." It has a thoroughly 
equipped reading-room and library. Lessons in draw- 
ing, music, and carpentry are also given. It does an 
incalculable amount of good in the quarter in which it 
is located. The " Silver Cross Club " of Chicago has 
furnished a cosy lunch-room where girls may furnish 
part of their lunch, may rest in the easy-chairs and 
lounges and enjoy the books and magazines provided. 
The Circle in Germantown, Penn., has a Boys' Parlor 
open every evening. It contains, in addition to 
reading-room and games, a shop where are found car- 
penters' tools, jig-saws, and other similar tools. Any- 
thing the boys finish they maj^ take home. There are 
also classes in drawing, hammock-netting, and so 
forth. One member of the Circle gathers the boys 

212 



WOKK WITH GIRLS AND YOUNG WOMEN. 

around her and teaches them Natural History by 
means of a cabinet of specimens, which she and the 
boys have collected. At nine o'clock a hymn is sung, 
and the boys depart. At times, the stereopticon is 
produced for their entertainment or a little talk is 
given. There is another Circle in New York called 
the "Happy Sunday Afternoon." About half-past 
three, the children come, all girls, with the exception 
of baby brothers who have to be brought along. The 
children sing several hymns, the words being on paper 
and hung on tlie wall. Then they gather around the 
story-teller and are entertained for an hour. After 
singing, they are dismissed, each child being given a 
magazine or paper. 

Some other things that circles have done may be 
briefly told. One circle bought a saddle for a home 
missionary ; another a sewing-machine for a poor 
woman ; another a music-box which they sent around 
among the institutions of the city to entertain the in- 
mates. Other circles have made comfort bags for 
sailors and light-house keepers, have paid regular 
visits to the Old' Ladies' Homes and hospitals, to cheer 
with their bright faces, to read or to take some dainty 
dish or article, or to play or sing for the aged. Another 
circle gave a Christmas tree to the Free Kindergarten. 
Another furnished each two sheets and a pair of pillow- 
cases to the Bethany Home for Working Girls in 
Boston. One circle, even, did a washing for a poor 
woman, and another circle sent milk daily to a starving 
baby. Many circles dress dolls to send to babies' hos- 
pitals and nurseries, and make scrap-books for the 
babies. One circle made a bright screen for a child's 
hospital. The screen was decorated with picture 
cards, and served a double purpose of keeping off the 
draft and amusing the little sufferers. Another circle 

213 



MODERN METHODS IN CHURCH WORK. 

has invented the Envelope Library, which consists of 
selections cut out and pasted on strong manila paper. 
Each envelope contains stories, poetry, comforting 
words, and the Gospel invitation. The cuttings are 
light and easy to hold, and the variety the envelopes 
contain makes a break in the monotony of the sick- 
room or the hospital. Another circle has for one of its 
plans tlioughtf Illness for loorkers. The members of the 
circle are careful to give exact change to conductors on 
street cars, make it a rule to be decided in shopping 
as to what the}^ want before going to the counter, and 
never to shop late in the day. Still another circle 
totally discourages gossiping, and calls itself the 
"Silent Circle." 

Some circles are paying the expenses of children 
who are learning a trade ; others buy appliances to 
straighten crippled children's limbs, or crutches for 
the lame, or an invalid chair for the helpless. Many 
circles subscribe to Ramabai's School for Child 
Widows in India, and others assist in the work among 
the lepers in the East, while others help in the mis- 
sionary work of the churches with which they are con- 
nected. Many circles are helping in the Clothing 
Bureau established in New York in 1892 by the Cen- 
tral Council of the King's Daughters. It has been 
found that the deserving poor would rather pay a 
small price than to receive clothing as a gift. Some 
of the clothing is of so excellent a character that the 
Bureau has been able to help that class most to be 
pitied, the refined poor, the nature of whose ability 
demands that, in seeking work, they shall be able to 
present a respectable appearance. Other circles send 
clothing to the babies at the Children's Hospital and 
gather soft fine old handkerchiefs for use at hospitals. 
The circles in New York take especial pains to have 

214 



WORK WITH GIRLS AND YOUNG WOMEN. 

vacation trips for tired mothers, who, bearing the heat 
and burden of the house-work, have been the last 
usually to be thought of. They also assist the "Lit- 
tle Mothers " to vacation trips and outings. The 
circle in Wilmington, N. C, have a pleasant home at 
the beach called the " Shelter of the Silver Cross," to 
which they send people for a summer outing. 

These are but a very few of the kinds of Christian 
work this noble organization is doing both by itself 
and in connection with other societies whose aim is the 
betterment of mankind and the spread of the Gospel. 
Everywhere they are working, — through the Fresh Air 
Fund, the Charity Organization, the Missionary Soci- 
ety, and the Church. No service too menial, no labor 
too arduous ; it is fitting that they call themselves 
sons and daughters of the King. They are closely fol- 
lowing the footsteps of Jesus, saying, " I must be 
about my Father's business." 

" I would uot wait for any great achievement ; 
You may not live to reach that far-off goal ; 
Speak soothing words to some heart in bereavement, 
Aid some up-struggling soul." ^ 

1 Ella Wheeler Wilcox. 



215 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XXVI. 

THE SOCIAL PROBLEM OF THE CHURCH. 

Behind the social problem lies the key of what should constitute 
the impulse of all our work, if we would reach the unchurched masses, — 
it is this, we must realize the pov/er of the Indwelling Presence which 
the Holy Spirit was sent to reveal, and which is the heritage of every 
redeemed soul; and as we lean upon this help, we shall learn more and 
more how to take the hand of strangers and bid them welcome in our 
churches, and they will know by the very way we look into their faces, 
that they have met a friend, and they will be convinced of the reality 
of the religion of Jesus Christ. — Mes. Gideon Fountain. 

1. The Tvork of the women of the church has always 
been so thorough and far-reaching that a new society 
which finds place for itself and, instead of encroaching 
upon, proves to be the open door to other societies, 
commands our closest interest. 

The Mary and Martha League is a new society which 
simply and comprehensively solves what has long been 
a perplexing problem ; namely, the social relation be- 
tween the richer and poorer members of the church, 
and the relation of new members to the older members. 

The fact that the poorer people have not always felt 
comfortable with the "well-to-do" has not always 
been the latter's fault, though they have commonly 
borne the blame. There is a sensitiveness to social 
distinction, which is more consciously felt by the 
poorer people than is remembered by the Christian 
well-to-do classes, and as a result very few calls are 
made upon the latter, though a most cordial welcome 

216 



THE SOCIAL PROBLEM OF THE CHURCH. 

is given. Under such circumstances the helpfulness of 
large acquaintance in the church is not realized, at 
least for a considerable length of time. On the other 
hand, with many of the strangers coming into church, 
running the gantlet of ' ' return calls " is not a cov- 
eted process. Again, some are so situated that they 
cannot make the calls, while others would not, even 
though they could. 

What, then, is to be provided in the way of social 
life for these people? The men have associates in 
business and diversion in the club, but the women are 
like Ruth in Bethlehem, with one friend. What is 
needed from the church is the Christ touch of a kindly 
welcome. Many hearts ache for sympathy and for 
fellowship with the people of God. The church must 
supplement the home, and this cannot be done alone 
by pastors and church officers. Such welcome is 
always appreciated, but in itself does not extend the 
acquaintance very far, and is incomplete, as " there is 
a touch of welcome that can come only from a woman. 
As woman is the hostess in the home, so she must be- 
come the embodiment of a Christlike hospitality in 
the church. As individual Christians, we are called 
upon to bear witness to the power of Jesus Christ to 
save ; are we not also called upon to bear witness to 
his loving kindness, to his cordiality, to his gracious 
welcome ? " ^ 

Here is woman's opportunity. And the Mary and 
Martha League is trying to realize the ideal of ex- 
pressing this hospitality, to promote the Christian 
fellowship of the church, and by this means to bring 
homes into living union with Jesus Christ. The 
society was organized in the Madison Avenue Pres- 

^ Paper by Mrs. Gideon Fountain, read before the Open and 
Institutional Church League, Philadelphia, November, 1894. 

217 



MODERN METHODS IN CHURCH WORK. 

byteriau Church, New York, in January, 1894, as a 
result of many gropings to meet what many a church 
has found to be a peculiar need. The following is the 
Constitution of the society : — 

This organization shall be called the " Mary and Martha 
League of the ." 

The League is a part of the church itself, and like all the 
other societies is subject to the wish and general direction 
of the pastor. 

The object of this League is for the spread of Christ's 
kingdom in our midst. 

To this end those desirous of becoming members are asked 
to observe two rules, viz. : prayer and service. 

The rule of prayer is that each member promises to pray 
daily for the spread of Christ's kingdom and for special 
blessing upon this society. 

The rule of service is to make an earnest effort to bring 
persons where they shall hear the Gospel preached, or in 
any way to emphasize the regular appointed services of the 
church of which this is a part. 

Any one may become a member of this society by paying 
the annual fee of ten cents and signing the Constitution. 

The members shall consist of two classes, — active and 
associate. 

Active members shall consist of those who are already 
church-members. The associate members are entitled to all 
the privileges of the association, may work on committees, 
but shall have no voice in voting. 

This League shall consist of the following officers, and 
shall be elected annually, — President, Vice-Presidents, Secre- 
tary, and Treasurer. 

The annual meeting shall be held in January. 

This Constitution may be amended at an annual meeting 
by a two-thirds vote of the active members. 

This Constitution, like that of the Andrew and 
Philip Brotherhood, which suggested it, is simplicity 
itself. There are two distinguishing features in the 

218 



THE SOCIAL PROBLEM OF THE CHURCH. 

work of this society. The first is that of the Calling 
Committee, and the second is that of the monthly 
meeting of the society. 

The Calling Committee consists of about twenty-five 
members of the League, who are given names of 
strangers and of new members in the congregation 
for the purpose of calling upon them in a friendly 
way, to express the cordial welcome and hospitality 
of the church, and to invite them to the League meet- 
ings, where there is an opportunity to become ac- 
quainted with the older members of the church and 
also with the pastor and his wife. The new names 
of women which may come into the possession of the 
pastors through pulpit receptions or by other means, 
are at once handed to the president of the League. 
Such names are entered by her in a " Name Book," 
and are registered alphabetically and also by streets. 
The book is simply a ledger, and a page or half a 
page is given each name. All calls made by the 
members of the visiting staff are reported in writing 
upon the following blanks : — 



Name, .:... 

Address, Date of Call, 

Remarks, 

Signed, 

Madison Avenue Presbyterian Church. 



The substance of these reports in turn is entered in 
the Name Book. Helpful information, such as pre- 
vious church affiliations, the religious status of the 
several members of the family, and any suggestion 
for reaching them, is recorded. In this way the work 
is thorough and systematic. This is one way of being 

210 



MODERN METHODS IN CHUKCH WORK. 

" wise as a serpent and harmless as a dove." Such 
information often lights a straight path to the hearts of 
the people. Only the members of the League and the 
pastors of the church have access to the Name Book. 

The Calling Committee meets for half an hour pre- 
ceding the regular monthly meeting of the League. 
Each member reads a report of her calls, and then 
hands the report in writing to the president of the 
society. To hear what the several members are 
doing is stimulating and encouraging to all, as well 
as otherwise helpful. 

The second distinguishing feature of this League is 
the Monthly Meeting. It is this that gathers up the 
results of the previous invitations and calls by mem- 
bers of the League; it is the focal point of all the 
work of the society, — the society itself being only 
the means to the greater end of winning the people 
to Christ and bringing them into the membership of 
the church. 

The monthly meeting is held in the church parlors 
on the first Saturday of each month. The best day 
for holding monthly meetings will, of course, be de- 
termined by local conditions. With some, Saturday 
is an unusually busy day. But with others, teachers 
and young women in the schools, Saturday is the only 
day in the week when they can be at leisure. The 
meeting is held from three to five o'clock, and consists 
of two parts. The first part may be called devotional 
and educational, and is also given to the business of 
the League, such as reports of committees, discussions, 
plans for work, and so forth. Sometimes a stranger 
is invited to give a short address upon some topic of 
the day of special interest to women. At the close of 
the first hour, a formal adjournment is made, and the 
second hour is spent wholly in a social way. The 

220 



THE SOCIAL PROBLEM OF THE CHURCH. 

members of the Calling Committee take especial pains 
to introduce the ladies whom they have called upon and 
with whom a friendly intercourse has been begun, to 
the other members of the League, and to visitors. 
This gives opportunity for meeting a goodly number 
of the members of the church. A pleasant acquaint- 
ance is begun, and oftentimes relations are established 
between the families of the old and new members 
whicli grow into strongest friendships, and many 
families become regular attendants and members of 
the church. Some strangers who would hesitate to 
accept invitations to private homes, accept invitations^ 
to the League meetings and to this social hour. Here 
they can come and meet not merely one family of the 
church, but many. And here in the Father's house, 
where there is an atmosphere of cordiality and home 
welcome, even the poorer forget that there is such a 
thing as class distinction, and feel comfortable and at 
home under the gracious influence of that spirit which 
hath made us all one. During the social hour a cup 
of tea is served, the table being attended and the 
people waited upon by some of the newer members of 
the society. An effort is always made to enlist the 
co-operation of the new members as soon as possible. 
The Entertainment Committee provides a short pro- 
gramme in the way of music, vocal or instrumental, 
and sometimes readings and recitations are given. 
Variety is aimed for, and " everything is done to fill 
the hour with delightful social intercourse void of 
formality." 

Imitations in writing are sent out a few days pre- 
vious to the monthly meeting of the League. These 
invitations are mimeographed on postal cards, making 
the expense very slight. The mailing list is taken 
from the Name Book. 

221 



MODERN METHODS IN CHURCH WORK. 

Although all the strangers do not come to the 
League meetings, some because they cannot, and 
others because they have not the disposition to come, 
still invitations are always mailed to them. Many 
families upon whom no apparent impression was made 
for months, — through the gentle persistency of the 
women, through their calls and invitations to the 
meetings, — have been finally brought not only into 
the society, but also into the active membership of the 
church. 

Much depends in this work, as in all societies, on 
the president of the League. It demands a woman of 
clear, good judgment, who is sympathetic and spiritual. 
She, too, must be a leader, capable of keeping the 
members of the society at peace with one another, 
and a woman who can hear much and say little. Such 
a president will not only direct wisely, but will also 
inspire. 

The League in the Madison Avenue Presbyterian 
Church has been copied in other places, and many 
people are being reached through it. It is an effective 
means of expressing the hospitality and the gracious 
welcome which the church, standing in Christ's stead, 
ought always to express. 

2. Gatherings like the Mary and Martha League open 
the way to the larger social gatherings of the church. 
The church social may be one of the happiest and most 
helpful parts of church life. But sometimes they are 
formal and unfeeling and as destructive of goodly 
fellowship and influence as "monotony is destructive 
of art." Such socials are of no avail to heaven or 
earth. The wise soon learn to shun them, though the 
saint may endure them. But this need not and should 
not be so. The cause lies not so much in the unwill- 
ingness of people to be social as the fact that they 

222 



THE SOCIAL PROBLEM OF THE CHURCH. 

have so little in common, coming as the members of the 
ordinary church do from circles differing in interests 
and mutual tastes. Then, too, there is something 
formal about the church parlors or assembly rooms. 
The absence of the bright accessories of the home 
seems to produce a feeling of stiffness unknown in 
other social gatherings. But this can be overcome, at 
least in part, by bringing in the accessories. Let 
the room be aglow with pretty lamps and a flood of 
light. Break up the " straight rows" and arrange the 
furnishings with the pleasant orderly carelessness of 
the drawing-room. Above all, have a social committee 
that is alive^ and whose one care and concern will be 
to promote the pleasure and acquaintance of others. 
Music early in the evening will do much in bringing 
the people together in sj^mpathy and interest and start- 
ing the flow of conversation. There is no ritual for the 
chui'ch social. As Emerson says of manners, "Good 
sense and character make their own forms every 
moment," so the church social must " yield largely to 
the energy of the individual," and to the requirements 
of the occasion. The programme of the evening should 
be carefully prepared. The Entertainment Committee 
will do w^ell occasionally to break up groups of people 
into new groups, and so extend the pleasantest com- 
pany and make it easy for the timid. But do not leave 
all responsibility with the committee. Every one in 
the church should appreciate his duty to make it pleas- 
ant for others. Happy is the pastor who can bring 
this spirit to prevail with all his people ! He will then 
realize the ideal social. Such an ideal will take time, 
patience, and persistence, but nothing short of it is 
worth working for. 

The church social or reception may at times be given 
especially in the interest of new members. When 

223 



MODERN METHODS IN CHURCH WORK, 

persons are received into a church, it would seem the 
part of courtesy to do everything possible to make 
them acquainted with those who joined the church 
before them. To this end, a reception to new mem- 
bers may be held closely following the Sunday on 
which they were received into the church. But this 
reception must be more than such in name. It often 
happens that no one in such a reception is so little 
noticed as the so-called guests of honor. A good plan 
is to have the new members, in company with some of 
the officers of the church and the pastor and his 
wife, stand to receive the other members and friends 
of the church. Ushers may escort all comers to those 
receiving. 

3. Another direct and pleasing way of expressing the 
welcome and interest of the church is the plan of the 
Shawmut Church of Boston. With rare tact and dis- 
cernment certain members open their homes on every 
evening during the week except the night of the weekly 
prayer meeting or other public church gathering. A 
little leaflet is distributed at the church bearing on its 
titlepage, " Shawmut Church Evenings at Home." 
Then come the evenings and the names and addresses 
of those receiving. The leaflet concludes with a hearty 
invitation to any of the church and congregation, par- 
ticularly strangers, to call at the homes thus opened on 
the evenings designated. The idea of thus offering 
Christian hospitality is so gracious, so wholly in accord 
with Gospel teaching, that no words of commendation 
need be added. Though no angel be entertained 
unawares, the heart of the stranger may be gladdened, 
and a Christlike interest shown in him in a very real 
way. 

These several ways of personal contact not only 
promote acquaintance and enable us to help others by 

224 



THE SOCIAL PROBLEM OF THE CHURCH. 

a friendl}^ interest, but also afford opportunity for 
bringing to bear a Christiike personality, which is 
ever honored b}^ the Spirit in the great work of the 
kingdom. 

" Only a kind Avord spoken, 
Only a kind look given, 
But they filled a life with beauty, 
And a soul was raised to heaven." i 

1 Anonymous. 



15 225 



MODERN METHODS IN CHURCH WORK. 



CHAPTER XXVII, 

THE CHILDEEN OF THE CHUECH. 

The parents are inflexible, but the children are malleable. 

Edward Jddson, D.D. 

The futui'e of the Church and of the nation is with the 
children. Would we have that Church a great and 
growing power for extending the kingdom of God, that 
nation a righteous people, we mast work to-day for the 
children, or to-morrow they will be the impressionless 
men and women. Rev. Stephen H. Tyng, D.D., sa3^s : 
'' The devil would never ask anj^thing more of a min- 
ister than to have him feel that his mission was chiefly 
to the grown-up members of the congregation, while 
some one else was to look after the children." ^ 

With aU our " ransomed powers" we are toiling for 
the redemption of the masses and the reclaiming of the 
degraded and fallen. This is well, and may merit the 
benediction, "Inasmuch as ye have done it;" but is 
there not danger of our forgetting that, as Dr. Judson 
says, "the key to the hard problem of evangelization 
lies in the puny hand of the little child " ? Children as 
' ' an heritage of the Lord " are the precious charge of 
the Church, and they may justly lay claim to its foster- 
ing care. When we look at the children in this way 
and realize that every child whom no other church is 
caring for is our child, the feeling of responsibility 
broadens and deepens. 

1 Quoted in Publisher's Note to " Our Greatest Work," bj G. R. 
Robbins. 

226 



THE CHILDREN OF THE CHURCH. 

The importance of work for children cannot be over- 
emphasized. The school-boys of Bourges, in the early 
French Revolution, bore a flag displaying in shining 
letters the words : ' ' TremUez^ Tyrans^ nous gran- 
clirons ! " (Tremble, Tyrants, we shall grow up ! ) Oh 
that these words, "We shall grow up," would ever 
ring in our churches I — grow up and make tremble the 
enemy of our God, or grow up icitli the enemy and 
make us tremble. The Romanists are wont to say, 
" Give us the child until he is ten years old, and you 
may do what you can with him after that." Trebo- 
nius, the instructor of Martin Luther, always uncovered 
his head in the presence of any of his boys. He was 
accustomed to say, " Who can tell what man may yet 
rise up amid these youths ? There may be among them 
those who shall be learned doctors, sages, — nay, 
princes of the empire." Even then there was before 
him the great leader of the Reformation, that " soli- 
tary monk that shook the world." The children must 
increasingly receive the attention, thought, and care of 
the Church. 

There are several agencies in working for and with 
the children which have met with blessed results. 

1. First and foremost amonor these agencies is the 
Sunday-school. Nothing has ever been de\ised to take 
its place. Old and yet ever new, full of fresh plans 
and methods, the best products of the best minds in 
the Church, coming on the one day of the week when 
school and home and work release their grasp, the 
Sunday-school has been " a power unto salvation." 
It is strange, but many people who never enter a church 
themselves are willing and glad that their children shall 
become members of the Sunday-school. Often the 
Sunday-school proves the open door to other members 
of the family, and the promise is fulfilled, " A little 

227 



MODERN METHODS IN CHURCH WORK. 

child shall lead them." The teacher who comes to call 
upon the child of the house will be welcomed where the 
district visitor would be -denied admittance. Much 
grows out of the Sunday-school. Once brought into 
contact with the children in the classes, the social op- 
portunities increase. The picnics and other gatherings 
arranged for the pleasure of the children become fruit- 
ful opportunities of coming into closer touch with them 
along the lines of their daily living ; and much kindly 
counsel may be given, which will be incorporated into 
their after lives. Care should be exercised to make 
the festivals of the church red-letter days in the calen- 
dar of the school. The glorious facts of the birth and 
resurrection of our Lord may thus be associated with 
all that is brightest in childish experiences. Children's 
Day with its flowers and music is perhaps the most 
attractive day in the year to the school. So bright are 
the little faces, so full of the spirit of the season in 
this blossom-time of the year, that no church will need 
to be urged to give them the encouragement of their 
presence. Rally Day should mean a rallying of the 
church around the Sunday-school, as well as the usual 
meaning in the vocabulary of the school. In the 
Wesley Chapel, Methodist Episcopal, of Columbus, O., 
they have their Rally Day exercises in the Sunday- 
school room in the morning, and in the evening of 
the same day a Harvest Home Praise Service in the 
auditorium. The church is decorated for this service 
with autumn boughs, fruits, and vegetables, while a 
shock of corn and a sheaf of wheat also find a place to 
mutely show forth the goodness of God. This Sunday- 
school also sets apart a week-day evening during 
Thanksgiving week for the bringing in of donations by 
the members of the school. These supplies are stored 
up and distributed as there is necessity for them. The 

228 



THE CHILDRE:f? OF THE CHUKCH. 

superintendent of the school, Mr. J. E. Huff, writes : 
" For this service we have a special programme 
arranged, with good music, and, being held on a week 
night, have a little fun mixed with it. This is a great 
occasion with us. Our school is not made up of mem- 
bers of wealthy families, but you would be surprised 
to see the large amount of articles of every kind that 
are brought in. These donations have at times run up 
as high as $500 in value, in goods such as groceries, 
dry-goods, coal or orders for same, clothing (new and 
old), boots and shoes, etc., and some giving cash." 

2. A second agency in promoting the spiritual devel- 
opment of the young is found in addresses to them on 
special occasions by the pastor and by sermons to 
children on Sunday. It is not every church that is 
blessed with a pastor who can do his part on Children's 
Day and other occasions so well as the children do 
theirs. It takes a man who remembers how he felt 
when a boy, and who knows the golden mean between 
his ordinary style of preaching and a relapse into 
foolish anecdotes, to preach to children. A man must 
be thoroughly in sympathy with children's lines of 
thought, not merely fond of children, — which is a very 
different thing, — to address them acceptably. The 
methods in use by the Eev. Henry Evertson Cobb, 
D.D., of the Collegiate Reformed Church of New York, 
are very simple and practical. The music of the pre- 
liminary exercises at every Sabbath morning service in 
his church is selected bearing in mind the presence of 
the children. The second hymn is also a children's 
hymn. The pastor then gives a five-minute sermon 
to the children, and the smallest ones leave the church 
before the regular sermon. In the Church of the Cove- 
nant, Chicago, Rev. W. S. Plumer Bryan, D.D., pas- 
tor, the plan has been tried of offering prizes to boys 

229 



MODERN METHODS IN CHURCH WORK. 

and girls for written outlines of the pastor's sermons. 
The method is to divide the young people into four 
classes, — those under twelve, between twelve and fifteen, 
between fifteen and eighteen, and over eighteen. The 
outlines are written in books supplied for the purpose. 
They are numbered and no names appear, so that the 
judgment passed upon them is strictly impartial. No 
notes are taken and no assistance received. Dr. Bryan 
also preaches a bi-monthly sermon to children. The 
practice of the Presbyterian Church of Scotland — a plan 
which is being increasingly adopted by the churches of 
other denominations in Scotland — is to devote a Sab- 
bath morning service once a month to the interest of 
children . The whole programme is prepared with a view 
to their edification ; but, as a matter of fact, the service 
is greatly enjoyed by all. There is no doubt that in 
the reaction from the rigid methods of our forefathers, 
who insisted that the children should hear at least two 
long sermons on Sunday, we have gone too far in the 
opposite direction, and plans to encourage the atten- 
dance of children at church are worthy of especial 
attention. 

3. There is another step in Christian nurture, the 
outcome of instruction in the Sunday-school and from the 
pulpit, which is leading children to form themselves into 
societies in which they shall grow in the Christian life. 
The Junior Society of Christian Endeavor, and such 
denominational societies as the Junior Epworth League 
and the Junior Baptist Union, are all the outgrowth of 
the idea that the sooner the child begins to express his 
gratitude to God, his desires to be good, and his ideas 
about the things he has been taught, the more likely he 
will be to make a strong active Christian. Much de- 
pends upon the organizer. I do not say the leader, as 
the leader proper is one of the children; but there 

230 



THE CHILDREN" OF THE CHURCH. 

should always be some consecrated older Christian who 
has the Society in his charge. He may give a brief, 
simple talk on the topic, may lead in prayer or illustrate 
the subject with a chalk talk. His chief work with the 
Society should, however, be on the outside, and his 
presence in the meeting the unobtrusive yet friendly 
attitude which the pastor takes when in the Senior 
Society, — always ready to help when needed, yet never 
dominating. Kindred to these societies is the Growing 
Legion, which is a children's society of the Lincoln 
Park Baptist Church of Cincinnati, O. Their meetings 
are held on Tuesday afternoon from four to five o'clock. 
The exercises consist of singing, a five-minute address, 
ten minutes devoted to the catechism, followed by 
quotations from the Scripture by the boys and girls. 
A collection too is always taken. After singing, the 
children march from the chapel into the auditorium. 
As they pass through the door, each receives a small 
flag. They march to the music of the pipe organ 
around the church, double file and countermarch, wav- 
ing flags and singing songs of an inspiring character. 
After marching for fifteen minutes, they halt and lower- 
ing their flags receive the benediction, then, marching to 
the side entrance of the church, are dismissed. This 
service is directly under the supervision of the pastor.^ 
The First Congregational Church of Michigan, Ind., 
holds a children's service of song once every month. 
The choir renders some selections, and there is an ad- 
dress by the minister, but the exercises of the evening 
are mainly given by the children, accompanied in the 
vocal performances with various musical instruments. 
The pastor. Rev. W. C. Gordon, writes that these song 
services have filled the church, have made a most cor- 
dial relation between pastor and children, have devel- 
1 See " Our Greatest Work," by Rev. George R. Robbins. 
231 



MODERN METHODS IN CHURCH WORK. 

oped the musical taste of the children, have increased 
the attendance in the Sunday-school greatly, have 
opened up the homes of the non-ehurch-members where 
there were children, and have increased the membership 
of the church. Of twenty-five who united with the 
church on profession of faith, in one month, several 
were primarily drawn in through the instrumentality of 
the children's service of song. 

4. All these plans outlined above have been designed 
mainly for the benefit of the children themselves ; but 
we must not forget, nor allow them to forget, that, 
while " grow in grace and in the knowledge of our Lord 
and Saviour Jesus Christ " ^ is an injunction laid upon 
them as well as upon their elders in the church, there is 
also a command given to all, " Go ye therefore and 
teach all nations." ^ There is no time in himaan life 
when stories of far-off countries and different condi- 
tions of life and surroundings are listened to with the 
same avidity as in childhood. The heart is tender too ; 
and when the teacher points out the sad state of those 
who live in heathendom, little folks are not only inter- 
ested but anxious to help. Thus, in the time of youth, 
the habit of systematic giving to, and interest in, mis- 
sions may be established. Children are often formed 
into mission bands, in which the}" are instructed in the 
work being done in missionary fields. There are many 
happy ways of stimulating giving, such as birthday 
boxes, banks to be opened on a certain day, or jugs to 
be broken and their contents counted. But if an 
abiding interest in the people of the missionary lands 
has not been created, these things will in time be put 
away with other '-childish things." These people are 
so far away, and so little real knowledge is possessed 
of them by the children, that it seems difficult to bring 
1 2 Peter iii. 18. 2 Matthew xxviii. 19. 

232 



THE CHILDREN OF THE CHURCH. 

the two into living touch. Map and blackboard exer- 
cises are all very well in their way, but to awaken 
enthusiasm for, and personal interest in, a country, a 
stamp album seems to have a special power. You hear 
boys and girls talking glibly of Brazilian stamps who 
would otherwise never think of Brazil. A novel and 
interesting way to bring foreign countries before the 
children is to purchase inexpensive stamp albums for 
them and set them to collecting. The United States 
stamps are easy to obtain, and as an encouragement 
some reward might be offered for the most complete 
and best mounted set. While these are being collected, 
a series of lessons may be taught on Home Missions ; 
a map of the United States having been procured, the 
various schools and churches in which the church of 
the children's denomination are interested may be 
pointed out. The peculiar conditions of the people, as 
the negroes of the South or the Mexicans of the South- 
west, might be set forth, and what we can and ought 
to do to help them, discussed. Then later, as the 
children are able to secure stamps, each country might 
come in as a lesson. In the case of the civilized coun- 
tries, such as England, some facts might be given as 
to what they are doing in foreign fields, also what pe- 
culiar work they have to do at home. It should also 
be pointed out that what makes the essential difference 
between a civilized and an uncivilized country is the 
religion of Jesus Christ. In the foreign countries where 
the church of the denomination with which the mission 
band is connected is working, after dwelling on the 
condition and needs of the people, the missionary sta- 
tions may be described and interest awakened in the 
missionaries, their children and the children they teach. 
In case the children cannot get a stamp of such a coun- 
try, the teacher may procure one, and after the lesson 
233 



MODERN METHODS IN" CHURCH WORK. 

give it to some member of the band as an encourage- 
ment for good work. It will be found that the mis- 
sionaries wiU gladly help with cancelled stamps and 
with special points of interest to use in the work. It 
would be well to select from the children's stamps the 
country which will be the subject for the coming study, 
and let them learn as much as possible about it in the 
meantime. These and other geographical exercises 
will be of great value in awakening the interest of the 
children in those less fortunate than they. And an 
interest based on an intelligent comprehension of the 
needs and environment of the people will be an abiding 
one. 

5. The band idea is a good one, and temperance 
workers have availed themselves of it in gathering the 
children into their work. The Woman's Christian Tem- 
perance Union ^ has under its supervision the Loyal 
Temperance Legion, which consists of bands of young 
temperance workers organized under the auspices of 
some local union. A work very similar to this is done 
by that juvenile temperance society known as the Band 
of Hope. In these societies careful instruction is given 
as to the evils of intemperance, and various attractive 
methods employed to win the boys and girls into tem- 
perance work. 

1 Mrs. Catharine Leiite Stephenson, Corresponding Secretary, 
The Temple, Chicago, 111. 



234 



THE SUNDAY-SCHOOL. 
CHAPTEE XXVIII. 

THE SUNDAY-SCHOOL. 

The limits of this book permit only a brief mention of 
some of the methods of working of that tremendous 
agency for good, the Sunday-school. Many books have 
been written on this subject, among them none better 
than Rev. Dr. A. F. Schauffler's " Ways of Working." 
The book abounds in suggestions as to methods of 
work. Dr. Schauffler recommends object-lessons, the 
use of the blackboard, and commends especially a 
Superintendent's Cabinet, consisting of the teachers. 
The meetings of this Cabinet differ from ordinary 
teachers' meetings for the study of the lesson. They 
are for the purpose of discussing the best ways of 
working for the school, and if intelligently carried on 
will result in arousing a hearty spirit of co-operation 
with the superintendent among the teachers. 

Another excellent work is " Sunday-School Ways of 
Working," compiled by Rev. Carlos Tracy Chester from 
the " Sunday- School Times," and published by that 
paper. The book is an epitome of the best methods of 
working in the most successful Sunday-schools of our 
country, and is invaluable to every pastor and Sunday- 
school worker, being packed full of practical sug- 
gestions. 

1. The question of attendance is a very important 
one to the Sunday-school, both as to getting new 
scholars and retaining in regular attendance the old 
ones. To secure new scholars, the Brick Church of 
Rochester, N. Y., issues the following card to be used 
by Sunday-school scholars. 

235 



MODERN METHODS IN CHURCH WORK. 



BRICK CHURCH SUNDAY-SCHOOL. 

To the Superintendent : 

Below please Jind name and address of a person 
I know of not noio attending Sunday-school who, 
I think, might be gotten into our School by your 
personal attention and effort. 



Please sign your own name and address. 

POSSIBLE NEW SCHOLAR. 

Name, 

Address, 

Remarks, 

Return, when filled out, to Rev. G. B. F. Hallock, 

10 Livingston Park. 



The persons whose names are thus obtained are 
immediately visited by the superintendent, who when 
he has secured the promise of a child to attend the 
next Sunday, gives him a card to present at the door, 
as follows : — 



Introducing 



TO THE 

l^ecepttott Commtttc£ of i\)t Briclt ^fjurcfj Buntiag^sdjool. 

G. B. F. Hallock, Assistant. 

The Sunday-school meets at 12 o'clock, noon. 

A member of the Reception Committee will be in waiting at 
the door of the Sunday-school room to welcome you. Bring this 
Card with you. 

Regular Church Services every Sunday morning at 10.30, and 
Evening at 7.30. All are cordially welcome. 



236 



THE SUNDAY-SCHOOL. 

Some chiircbes distribute printed invitations by 
means of teachers and scholars, while pastors of 
other churches issue a circular letter to members of 
the school, urging them to make personal effort to 
bring new scholars, and award a banner to the class 
bringing the largest number within a quarter. 

With regard to retaining and encouraging regular 
attendance at the school, various plans have been 
tried. Some schools rely on punch marks made in a 
record card, presented each Sabbath at the door. In 
other schools attendance is encouraged by a roll of 
honor for punctuality, regularity, and acquaintance 
with the lesson. The Church of the Ascension, New 
York, has in its Sunday-school the following somewhat 
strict rule, — the object being, perhaps, to bring into 
exercise that peculiarit}^ of the human race which 
makes it appreciative of that which requires effort to 
retain: " The name of any pupil who is absent three 
successive Sundays ivithout excuse shall be removed 
from the Sunday-school roll, and notice sent to the 
parent. Such a name 7nay be .reinstated twice on 
application to the Secretary, but three such removals 
shall exclude the jpupil from attendance at the school 
during the rest of the year." This school aims at 
great thoroughness in the matter of preparation of 
the lesson, and gives badges of scholarship at the 
end of each quarter to those whose proficiency and 
neatness are shown by the work done in the Quarter- 
lies. Certificates are given to those who pass satis- 
factory examination. 

2. Reports from the teachers may be used as an 
agency for gathering facts. First, as to, classes them- 
selves, when a schedule may be sent to each teacher to 
be filled out so as to indicate the spiritual condition of 
the class. The reports give the names of scholars 

237 



MODERN METHODS IN CHURCH WORK. 

who are members of the church, those who are 
Christians but not members of the church, those who 
do not call themselves Christians, and those who will 
begin the Christian life at once. 

Second, reports of teachers may be used to find 
facts to assist in reaching families whose children 
attend the Sunday-school while the relatives are non- 
attendants, as indicated by the blank below. This is 
in use in the Brick Church of Rochester, N. Y. 



TO THE TEACHER. 

Please give below the names and addresses of any 
Parents, Relatives, or Friends of your Scholars, who 
do not attend church regularly, or who attend the 
Brick Church but are not members nor renters of 
sittings. 

Please be as explicit as possible in your statements, 
being sure to give at least, — 

1. The Scholar's name and address. 

2. The names and addresses of his or her Parents, Relatives, 
or Friends as above, with their relationship to Scholar. 

3. Their general practice with regard to church attendance. 

Any other facts which you consider important will 
be thankfully received. 

Superintendent. 



3. The Home Department of the Sunday-school may 
be made a very effective adjunct to the church. The 
object of this organization is to engage in Bible study 
those who cannot well be members of the regular Sun- 
day-school, — the sick, the aged, busy mothers, and 
families who live so far from the church as to render 
it inconvenient or impossible to attend. The work 
and study is under the direction of a Home Depart- 
ment superintendent, assisted by visitors, who each 

238 



THE SUNDAY-SCHOOL. 

have charge of a class. They visit each member of 
this class, have friendly and spiritual conversation 
with him, and take him the lesson helps, receiving at 
the end of the quarter the report of each member, with 
whatever offering to the benevolent objects of the 
church such member may wish to give. 

The advantages of this home work may be thus 
briefly summarized : — 

1. It develops the study of the Bible. 

2. It brings its students into relationship with other 
students of the Word. 

3. It brings its students into relationship with the 
Church and Sunday-school. 

4. It promotes Christian usefulness. 

5. It increases benevolent contributions ; one Home De- 
partment contributed in one year forty dollars, another one 
hundred and thirty, and another two hundred and thirty. 

6. It increases attendance on the main school. One city 
school of eight hundred members reports that one hundred 
and thirty-nine were transferred in nineteen months from 
the Home Department, which numbered two hundred and 
seventy-five at the outset. 

7. It brings new attendants to the church services. In 
one Sunday-school fifty persons were brought to church 
attendance in less than two years. 

Finally : thousands of souls have been led to Christ and 
have united with the Church through the instrumentality of 
the Home Department.^ 

Mr. W. A. Duncan, Ph. D., who originated this 
movement, has published a very complete little pamph- 
let which sets forth the whole plan of its working, and 
which he cheerfully furnishes on application to him at 
Syracuse, N. Y. 

4. Teachers' Meetings and Normal Classes. The 
superintendent of a Sunday-school is sometimes re- 

1 Home Classes, by W. A. Duncan, Ph. D., pp. 59-64. 
239 



MODERN METHODS IN CHURCH WORK. 

garded as entirely responsible for its well-being, while 
the fact is that upon the teachers as well as upon the 
superintendent depends the welfare of the school. It 
is therefore important that teachers should not only 
be consecrated men and women, but also should be 
trained for their work. Teachers' meetings are valu- 
able, but sometimes diflSculty is experienced in get- 
ting the teachers to attend. It seems impracticable 
in many congregations to hold such meetings on an- 
other night than the evening of the mid-week prayer- 
meeting. To hold them before that service seems 
early; to postpone them till afterward, quite too late. 
The Congregational and Presbyterian combined church 
of Storm Lake, Iowa, has a plan which admirably 
meets the difficulty. The teachers and officers meet 
at some one of the homes at six o'clock for tea, — a 
plain tea, restricted to four articles of food. At six- 
thirty, they commence the study of the Sunday-school 
lesson and continue it until time to go to prayer-meet- 
ing, where the Sunday-school lesson of the coming 
week is the subject of the service. The pastor, Rev. 
J. MacAllister, writes, "We have been greatly bene- 
fited by it." 

But aside from the general study of the teachers' 
meeting some more specific training seems to be needed 
if our teachers are to reach the highest degree of effi- 
ciency. To meet this demand, normal classes have 
been carried on with the happiest results in many 
schools. The superintendent in a school blessed with 
such a training-class is at no loss where to find a sub- 
stitute teacher who has made special preparation for 
teaching the lesson of the day. In some schools such 
a class meets for study at the time of the Sunday- 
school session ; but in the Central Presbyterian Church 
of Rochester, N. Y., there is a teachers' supply 

240 



THE SUNDAY-SCHOOL. 

and training class which meets once each month or 
oftener at call of teacher or class. The members of 
this class, which is limited to twenty-five, pledge them- 
selves to study and prepare the lesson each week, and 
conscientiously to respond when called upon to teach 
a class. 

Rev. E. P. Armstrong, in an article in the " Sunday- 
School Times" of September 5, 1895, entitled "The 
Sunday-School of the Future," gives us a very lofty 
ideal for a Normal class. He would have it include a 
course in mental and moral philosophy, pedagogics, 
child mind, and kindergarten, as well as a systematic 
study of the Bible. He would also have in the Sunday- 
school a department of archaeology, giving instruction 
in antiquities of all descriptions, and a department of 
Old Testament Hebrew and New Testament Greek. 
Such a conception of the office of the Sunday-school in 
training pupils and teachers lifts it out of all narrow- 
ness and gives breadth to our view of its mission. 
While we may not be able to reach this high standard 
of preparation for its service, we may improve on the 
methods with which we have hitherto been content, 
and realizing our "high calling" may earnestly strive 
the better to prepare ourselves for its duties. 



16 241 



MODERN METHODS IN CHURCH WORK. 



CHAPTER XXIX. 

LECTURES TO BOYS ONLY. 

" It is far better to be innocent than to be penitent ; 
To prevent the malady is better than to invent the remedy." 

The Bible places great emphasis on purity of life. In 
the Second Letter of Paul to the Church at Corinth he 
said, "Beloved, let us cleanse ourselves from all de- 
filements of the flesh or spirit ; perfecting holiness in 
the fear of God." ^ Dr. C. Irving Fisher, in speaking 
of physical purity in its social aspect, says, " There is 
no subject on which Scripture is more plain and out- 
spoken, no subject in which science and Scripture more 
fully sustain one another." ^ Yet I doubt if we as a 
church realize the dangers surrounding our youth. It 
may not be regarded as altogether strange if we do 
not. We are not all scientists, and the penalty of sow- 
ing "wild oats " has not always been apparent to us. 
Surrounded, as the most of church people are, by the 
sweet and drawing influences of home, it is hard to 
realize that our children or the children about us may 
wander from the life of purity which the Bible enjoins. 
If there is danger, what would we not do to keep our 
boys and our girls pure ! But those who have looked 
into the subject strongly assert that there is danger, 
and sustain their assertions by most startling facts. 
It is appreciation of the startling revelation which has 
been made by science in recent 3'ears that has given 
1 2 Corinthians vii. 1. 2 ]\[anuscript lecture. 

242 



LECTURES TO BOYS ONLY. 

rise to lectures to men ouly. But the objection to 
these lectures to men, as an eminent physician has 
said, is that the lectures are heard too late in life, 
given when men may mourn, but when they cannot 
mido, the past. 

It is not strange that those who have given years 
of careful study to the subject of personal pui'ity are 
urging that there are important truths regarding our 
bodies that even boys and girls ought to know. True, 
much is learned at some time or other of the human or- 
ganism by the study of general anatomy and physiol- 
ogy, much that is of real value and essential to the 
mainteuance of the highest state of health and vigor. 
But there are parts and functions of the body that are 
not mentioned or explained in these studies and can- 
not be in mixed classes of boys and girls. To the ob- 
jection which some parents make to speaking to their 
children of the mysterious laws of their being, — that 
sooner or later the children will come into possession 
of this knowledge, — Professor B. G. Wilder says, 
'-For tJiis reason sooner rather than later should the 
children receive instruction. ' ^ 

Now, why should not the pastor take the boys of his 
church and of the community and see to it that they 
have what one has called " perfect, rational, godly in- 
formation"? It may be urged that this instruction 
should be left to the parents, but it is doubtful whether 
they would give such instruction, and it is not always 
prudery that restrains them; some parents do not re- 
alize the importance of this teaching, and many, if they 
did realize the importance, would not have the tact or 
the facts for presenting the matter in the best way. 
It might be well when giving such a lecture to request 
the boys to bring a written permission from their par- 
1 What Young People Should Know, p. 166. 
243 



MODERN METHODS IN CHURCH WORK. 

ents to attend. Dr. V. P. English tells of a school- 
teacher who discovered that many of his pupils were 
greatly injuring themselves by violating certain laws of 
the system, and he kindly tried to explain and to re- 
claim several of the boys. Says Dr. English: "A 
few appreciated his kindness, but the greater number 
did not, and many of their parents and friends be- 
came angry and treated the teacher in a shameful 
manner, supposing that he had done something very 
censurable." ^ 

There are many reasons for instructing our children, 
at a very early age, regarding the nature of their being 
and the penalty of transgressing its laws. The first 
reason is to prepare the boy to meet the influence of 
the baneful information that comes to him outside of his 
own home. " We have got to recognize the fact that 
information of the most dangerous sort is waiting for 
the boy the moment he leaves his mother's side." ^ In 
the general discussion which followed a lecture delivered 
by Dr. C. Irving Fisher before the Congregational 
Union, New York City, a story was told by a clergyman 
of a minister's son who came to his father and repeated 
something he had heard and something that one of the 
boys had prompted him to do, and he told his father be- 
cause he had been urged to come to him if he wanted 
anything explained. Through this revelation b}^ the boy 
the father found out that the sons of some of the best 
people in his church — the very best families — were 
given to some of the most wicked sins. Volumes might 
be written showing how this temptation comes to boys 
whom we suspect of having no temptation. The trouble 
is that we think our boy cannot go wrong ; the sooner 
we realize that every boy can go wrong and that every 

1 Plain Talk to Young Men, p. 16. 

2 Manuscript lecture bv C. Irving Fisher, M.D. 

244 



LECTURES TO BOYS ONLY. 

boy is in clanger, guard him as we will, the sooner we 
shall break over the prudery which sometimes controls 
us, show him that God has made all things pure, and 
then in a straightforward, manly way warn and in- 
struct, and so help to a life of purity. 

Another reason for thus instructing boys is that 
through ignorance they are often entrapped by those 
"who proclaim themselves by hand-bills, and in cer- 
tain newspapers which find profit in a disreputable 
column." ^ The eyes of bright boys scan even the ad- 
vertising column of the newspaper, and no hand-bill 
or poster escapes them. Their minds are inflamed, says 
Dr. Hall, by "vicious reading; from perusing books 
which are sent gratis and postpaid by cart-loads to 
all parts of the country every year, through the agency 
of the newspapers, with advertisements headed in this 
wise, — taking a city daily, at this present writing, — 
and which are copied, for large ' consideration,' by the 
country press (nor are all of our religious papers 
guiltless of this damning iniquity) : ' To the Unmar- 
ried,' 'Marriage Guide,' ' Physiology,', ' The Benevo- 
lent Association,' 'Physiological Inquiries,' 'Young 
Man's Book,' ' Warning to Young Men,' ' Manhood,' 
' Physical Debility,' with a variety of other headings. 
These publications have the same aim, object, and 
end : ... by speciousness of argument and reasoning 
and statements, to mislead the mind, inflame the im- 
agination, corrupt the heart, and eventually degrade 
the whole character. . . . 

" It is an often remarked fact that, among the young 
gentlemen who attend a first course of medical lec- 
tures, there are many who imagine themselves the vic- 
tims of each disease as it is presented by the lecturer. 

1 What Young People Should Know, by Professor B. G. Wilder, 
p. 135. 

245 



MODERN METHODS IN CHUKCH WORK. 

And any person not versed in medicine can scarcely 
read a book on any disease, without beginning to im- 
agine that he has many of its symptoms ; leaving us to 
suppose that imagination has something to do in caus- 
ing or at least in aggravating some maladies. It is 
not surprising, then, that youths in their teens, or just 
entering manhood, in reading a treatise strongly 
depicting the ultimate effects of certain sj^mptoms, 
alleged to be connected with certain conditions of the 
system, should run riot in their fears and throw them- 
selves helplessl}^ into the hands of those who seem to 
know so much on the subject, and by their own ac- 
counts have such remarkable success in their line. In 
every one of these books, without exception, certain 
symptoms are mentioned (not peculiar to any one dis- 
ease, but common to a number, or may exist, and if 
let alone, in time disappear of themselves)."^ Thus 
an uncounted number of young lives every year are 
wrecked, and, though unnoticed, this great evil has as 
many victims annually as has the saloon. We must 
believe regarding this matter what eminent Christian 
physicians tell us. As further evidence that this evil 
is widespread may be mentioned the large number of 
advertisements in the papers on such subjects as lost 
manhood, physical debility, and kindred subjects. If 
the quack advertisers did not meet with large results, 
we could be sure that they would not so advertise. 

Another reason that may be urged for thus instruct- 
ing our boys is that the knowledge of the consequences 
of certain evil-doing would restrain them from such 
transgression. We can easily teach them that there 
are laws or rules for the different members or organs 
of the human body which are called physical laws; 

1 Quoted by Professor B. G. Wilder in his " What Young People 
Should Know," pp. 136-138. 

246 



LECTURES TO BOYS ONLY. 

that the breaking of these laws causes pain and sick- 
ness.^ We can further tell them that the breaking of 
certain laws entails greater suffering than the breaking 
of other laws. It is startling to hear it affirmed that 
" a larger share of sorrow, poverty, and vice depends 
upon the want of proper education in regard to the 
legitimate uses of the reproductive organs and to their 
illegitimate uses than upon the perversion or improper 
indulgence of any other human propensity." ^ 

It is not necessary here to mention other reasons 
which might be given for teaching our youth to avoid 
that which is wrong, and so help them to grow up with 
vigorous bodies into true manhood. 

When the lectures are given to boys only, it may be 
well to speak of the White Cross Society or the Silver 
Cross Society ; the object of both these societies being 
prevention rather than reform. The White Cross So- 
ciety^ is a movement distinguished in being a work 
by young men; the following is the White Cross 
Pledge : — 

I> , promise by the help of God: 

I. To treat all women with respect, and endeavor to 
protect them from wrong and degradation. 

II. To endeavor to put down all indecent language and 
coarse jests. 

III. To maintain the laws of purity as equally binding 
upon men and women. 

IV. To endeavor to spread these principles among my 
companions, and to try and help my younger brothers. 

V. To use every possible means to fulfil the command- 
ment "-Keep thyself pure." 

1 True Manhood, by E. E. Shepherd, p. 69, 

2 Quoted iu Professor B. G. Wilder's " What Young People 
Should Know," p. 161. 

3 Mr. Willoughby R. Smith, General Secretary, 224 Waverley 
Place, New York. 

247 



MODERN METHODS IN CHURCH WORK. 

The Silver Cross Society ^ was organized in 1886 by 
the Rev. B. F. De Costa, D.D., of New York City, 
one of the first leaders of the White Cross Movement 
in this country. The ' ' Silver Cross " was organized to 
meet the growing need of such a society for boys. Its 
members are known as ' ' Knights of the Silver Cross ; " 
the following is the pledge : — 

I, , promise by the help of God: 

I. To treat all women with courtesy and respect, and to 
be especially kind to all persons who are poorer or weaker 
or younger than myself. 

II. To be modest in word and deed, and to discourage 
profane and impure language, never doing or saying any- 
thing I should be unwilling to have known by my father 
or mother, 

III. To avoid all conversation, reading, pictures, and 
amusements which may put impure thoughts into my 
mind. 

lY. To guard the purity of others, especially of com- 
panions and friends, and avoid speaking or thinking evil. 

Y. To keep my body in temperance, soberness, and 
chastity. 

By using these pledges at the time of the lecture to 
boys and young men, which lecture ought to be given 
as often as once a year, also by circulating these 
pledge cards through the Sunday-school classes and 
church societies, as may be practicable, much can be 
done, I believe, to help our young men and to cultivate 
that purity of heart without which no man can see 
God. 

1 Rev. B. F. De Costa, D.D., President, 224 Waverley Place, 
New York Citv. 



248 



THE BOYS' CLUB. 



CHAPTEK XXX. 

THE boys' club. 

Two little boys whose appearance plainly showed that 
they were brothers approached the Superintendent of a 
Boys' Club in New York City, and applied for mem- 
bership. "Are you brothers?" kindly asked the 
superintendent. ' ' No, Sir ! " replied one of the boys ; 
" we 's only twins." This anecdote is at least illus- 
trative of the fascinating interest of work for boys. 
Away down under the ignorance, mischief, or dis- 
obedience of every boy, there is a heart. But as time 
goes on, that heart may be hardened. At seventeen 
the young man may be hard to reach, at thirty almost 
impossible to get hold of, and at fifty steeped in 
iniquity or bound fast with the chains of unbelief. 
But while he is young we may reach him ; and his boy- 
ish delight in games and pictures and his thirst to 
know about new things may be turned to good account 
in leading him up to better things. 

There are boys in every community who need some 
outlet for the superabounding energy of youth-time. 
Other boys are untrained, wild, and ready for any kind 
of mischief that can vex the souls of their quieter 
neighbors. There are churches also in every commu- 
nity, and consecrated money, and those who are anxious 
to do the Lord's work. These two groups, the need 
and the supply, ought to be brought together and 
result in some permanent work being undertaken for 

249 



MODERN METHODS IN CHURCH WORK. 

the lads. It is within the power of almost any church 
to establish a boys' club. It may be held in the Sun- 
day-school room or church parlors, or better still in 
some room especially devoted to that purpose. It 
should be well equipped with games, with periodicals 
and illustrated papers. Cabinets containing speci- 
mens of various kinds may be provided, and the boys 
encouraged to make additions to them. Tables to 
accommodate two, or at most four, should be arranged 
for reading, and the books and magazines put on 
reading-racks. Games that are at the same time in- 
structive and entertaining are most desirable, and 
should be used at tables seating not more than four 
boys. A rule in force in many clubs provides that 
every boy must be occupied with a book or game, or he 
is not allowed to remain in the room. Men or women 
may come in and play on the piano for the boys dur- 
ing the evening, without interrupting them at their 
reading or games. Or on another night they may be 
required to lay aside all employment and listen to a 
talk on some instructive subject, such as Electricity, 
Temperance, or How the President is elected, or the 
description of some beautiful part of the world, or the 
display of some works of art. The very best is none 
too good for the coming man. Besides these evenings, 
there should be at least one "quiet evening" in the 
week, when the boys have nothing but their books and 
games. 

On every evening there should be short religious 
exercises of some kind, a short passage of Scripture 
and a short prayer, or the Lord's Prayer. A good 
time for this is about one half hour before the closing 
of the club. I have been surprised that some clubs 
never have such religious exercises. A great opportu- 
nity for good is thus lost. If it is a Catholic commu- 

250 



THE BOYS' CLUB. 

nity, the Gospel may be sung into their hearts, instead 
of being read. But by all means let there be the 
positive influence of worship upon the boys. 

During suitable seasons, outings may be arranged 
for the club, picnics and excursions by boat or, if in 
the country, by wagon. These will require consider- 
able tact and executive ability to manage successfully, 
but, if well carried out, they will become fruitful in 
opportunities of getting close to the boys' hearts. 

Some clubs have gymnasiums, which are simple or 
elaborate, as circumstances permit. And almost all 
clubs have the Penny Provident Fund. Again, there 
are classes in carpentry, bracket-carving, type-setting, 
drawing, stenography, and similar helpful studies. A 
small charge, say two cents an evening, is sometimes 
made for these. And some churches charge a penny 
an evening for the privileges of the club. 

One person should be in charge of the club, but dif- 
ferent people may be pledged to come in on certain 
evenings and assist with the management. But few 
rules are needed for governing a club. One thing 
that must be insisted on is cleanliness ; and to this end 
there should be facilities for washing dirty hands and 
faces. In cities, the door-keeper quietly notices the 
boys as they come in, and, when necessary, requires 
that they qualify for entrance by use of soap and 
water; the return to homes of squalor of such boys 
with clean hands and faces has a leavening influence. 
Orderly behavior and abstinence from tobacco and 
rough language will naturally be required. No boy is 
permitted to go home without permission from the 
superintendent before 8 or 8.30 p. m. To send a 
boy from the room is usually found the severest and 
most reformatory measure for breaking rules. On 
three such dismissals, the boy is suspended from the 

251 



MODERN METHODS IN CHURCH WORK. 

club for as many weeks as, in the judgment of the 
superintendent, may seem best. The following mem- 
bership card, in use in many clubs, is presented by the 
holder each evening, and is punched by the door- 
keeper on entrance : — 



1 


23456789 


10 11 


1 


BOYS' CLUB. 

FIRST AVENUE AND 63d STREET. 

(Entrance on 63d Street,) 

Membership Ticket No. 


Name, 


Date, 


..Siipt. 


9S 


9Z ^Z SS S5 IS 05 61 


8t 11 



It may be remarked in passing that there have been 
many signal failures in conducting boys' clubs. Other 
clubs have met with marked success. And the above 
rules and the above arrangement of tables, literature, 
and games is the plan in operation in the successful- 
ones. 

The expense of these clubs is small. Different 
individuals will be found willing to pay for different 
juvenile papers, some publishers will contribute pa- 
pers, and for ten dollars a quantity of good games can 
be procured. Further entertainment can be provided 
for the boys in inexpensive ways. 

Out of the contact with the lads in the club-room, 
many opportunities to serve them will naturally arise. 
The superintendent will visit them and will have 
others visit them in their homes, will be attentive when 
they are sick, sending flowers and delicacies when 
possible, and will assist them to find employment 
when needed. 

252 



THE BOYS' CLUB. 

There are clubs in some churches that have a mili- 
tary form. Among these are the Battalion Club of 
St. George's Church, New York; the Temple Guards, 
an organization for older boys ; and Temple Cadets for 
younger ones in Grace Baptist Temple, Philadelphia. 
Then there is a club which other churches have or- 
ganized, called the Knights of King Arthur.^ It is 
modelled on the Boys' Brigade without its military 
features. 

There are also clubs for temperance work, among 
them the Knights of Temperance, ^ and Young Crusa- 
ders,^ which have been extensively organized in the 
Episcopal Church. 

The club may be made a power for good among the 
boys of any community. Its attractions will keep 
them off the streets at night, the association with 
Christian men and women will elevate their ideals, and 
through the kindness of the church people they will be 
drawn into the Sunday-school and ultimately into the 
Kingdom. 

There is another kind of boys' club which may be 
formed among boys of any class. They are called 
'' Ten Times One," " Lend-a-hand," or '' Harry Wads- 
worth" clubs. ^ Their work is on the plan of the 
King's Daughters and Sons, and they wear the same 
badge and have the same motto. These clubs usually 
consist of ten members. The first one was formed 
among the bootblacks of New York, and they took it 
for their work to take home the drunken men that 

1 Rev. Wm. B. Forbush, Ph. D., General Secretary, Yarmouth, 
N. S. 

2 For information, cards of membership, etc., address Church 
Temperance Society, 281 Fourth Avenue, New York. 

3 Mrs. Bernard Whitman, Secretary, 3 Hamilton Place, Boston, 
Mass. 

253 



MODERN METHODS IN CHURCH WORK. 

they found in the streets, and to carry water to the 
poor washerwomen who lived in the highest stories of 
the tenement houses. Of these original ten, seven 
have been traced and found to be holding honorable 
places in life. A Lynn, Mass., club reads the news- 
papers and goes where they read that people have 
been injured to see what they can do to help. A 
Maine club makes and collects toys to give to poor 
children at Christmas. Another devotes itself to 
bringing in children into the Sunday-school of the 
chui'ch with which the boys are connected. Any line 
of work is open to clubs of this character, and no ser- 
vice is too small to be undertaken by these lads 
working ''In His Name." These clubs are worthily 
commended to us in their mottoes : — 

" Look up and not down, 
Look forward and not back, 
Look out and not in, 
Lend a hand." 
And, 

"Now abide faith, hope, and love, and the greatest of 
these is love." 



254 



THE BOYS' BRIGADE. 



CHAPTER XXXI. 

THE boys' brigade. 

The Boys' Brigade was organized in Glasgow, Scot- 
land, by William A. Smith of the First Lanark Rifles. 
Mr. Smith, like all Sunday-school workers, found how 
exceedingly difficult it is to keep boys in the Sunday- 
school after the age of twelve or thirteen. The Boys' 
Brigade was his solution of the problem. The first 
company was organized in this country in August, 
1889, in the Westminster Presbyterian Church, San 
Francisco, Cal. Since then the number of com- 
panies has constantly increased. The aim of the 
Boys' Brigade is briefly outlined in its motto, " the 
advancement of Christ's kingdom among boys, and 
the promotion of habits of reverence, discipline, self- 
respect, and all that tends toward a true Christian 
manliness." Its practical success depends upon the 
keeping of the pledge, which reads as follows : — 

" I solemnly promise, that while I am a member of the 
Boys' Brigade, I will abstain from the use of all intoxicating 
liquors, and tobacco, and the use of profane and vulgar lan- 
guage. I also promise that I will faithfully obey all the 
company rules and regulations, and will always strive for 
the best interests of the company. I also promise to serve 
honorably in the company in which I enlist, until trans- 
ferred to another company, or honorably discharged by the 
company officers." 

The methods in common use are : first, the military 
drill according to the infantry drill regulations of the 
255 



MODERN METHODS IN CHURCH WORK. 

United States Army; second, the Bible drill; third, 
the summer camp. To these have been added, in 
many companies, the missionary meeting, prayer meet- 
ing, and reading club. Also in connection with almost 
all, there are clubs for football, baseball, gymnasium 
work, etc. Whatever will tend to make the boys' 
lives brighter, healthier, happier, and better may appro- 
priately be incorporated into the Brigade. When the 
boys are in camp, the military discipline is still in 
force. The reveille, which calls to early rising, the roll- 
call, which insures the presence of all, the drill, and the 
relaxation of the day, give a brief outline of camp 
life. The presence of the officers and the strict mili- 
tary discipline as to bounds gives confidence to anx- 
ious mothers, and the enjoyment that the boys get out 
of these annual outings no pen can describe. Even 
guard duty becomes a proud privilege. Ambulance 
drill is one of the departments of practical usefulness. 
Instruction as to laws of health, care of the injured, 
and other important facts are given by physi- 
cians and surgeons who are to be found in every 
community, willing to give this help without charge. 
Military bands have also proved a very attractive 
feature of the Boys' Brigade. Boys of musical taste 
often find in the Brigade for the first time the opportu- 
nity to develop their talents. Every company must 
be connected with some religious organization, and 
every member of the Brigade must be a member of the 
Sunday-school. The commissioned officers of a com- 
pany must be approved by the church with which the 
company is connected. 

This movement has three headquarters in the United 

States : Brigade Headquarters for the United States, 

23 Nevada Block, San Francisco, Cal. ; Central 

Division Headquarters, 399 Thirty- third Street, Chi- 

256 



THE BOYS' BRIGADE. 

cago, m. ; and Eastern Division Headquarters, 
38 Burroughs Street, Boston, Mass. Every com- 
pany is enrolled at one of these headquarters, and 
may obtain supplies there. The age limit varies, 
seldom being younger than twelve, and varying be- 
tween that and eighteen and twenty-one. The officers 
are always chosen for sterling piety. Upon them 
depends not only the discipline and military success 
of the Brigade, but its spiritual life. The officer is 
•'guide, philosopher, and friend" to the boys of his 
company. To him they tarn for counsel ; to him they 
bring their troubles. He comforts them in sorrow, 
finds work for them when needed, and stands by them 
in all places where they need a friend. Standing be- 
fore them on drill night, he gives them a five or ten 
minutes' talk on some simple religious subject. The 
drill is followed by a short prayer. Standing Order 
No. 1 usually directs that the company shall report at 
Sunday-school every Sunday until further notice. 
Sometimes the company has its own special Bible 
class. Always the boys are made to feel that the 
motto of their organization, "Advancement of Christ's 
kingdom among boys," is the great object of their 
organization and is to be lived up to with military 
exactness. 

In regard to the uniform, Professor Henry Drum- 
mond thinks we are shockingly extravagant in this 
country, with our jaunty and complete uniforms. He 
tells us that in Scotland the only uniform needed or 
used is a twenty-five-ceut cap and a fifty-cent belt. 
But when we remember how dear to the boys are the 
stripes, the epaulettes, and shining buttons, and that 
oftentimes the wealthy and generous, perhaps child- 
less, members of the church gladly furnish the means 
to afford our boys this harmless gratification, we can 
17 257 



MODERN METHODS IN CHURCH WORK. 

under such circumstances afford to be liberal. How- 
ever, where such help in purchasing the uniforms is not 
forthcoming, and where the cost of equipment stands 
in the way of any boy's becoming a member of the 
Brigade, let the uniform go. We, as well as the good 
people of Scotland, can " make a boy for seventy-five 
cents." Mr. Drummond tells us that the rifle in use in 
Scotland costs one dollar. In this country, where the 
model gun with which it is impossible to fire a shot is 
used, the cost is more. The expenses of the Brigade 
are met in some cases by a twenty-five-ceut member- 
ship fee on the part of the boys and five cents a month 
thereafter. In other churches, the older people assist 
the Brigade by becoming honorary, annual, or life 
members. 

And now what is the benefit to the boy, that so 
much time and patience, money and thought, are to 
be lavished on this organization? Let us consider for 
a moment what are the virtues that we wish to incul- 
cate in the boys about our own firesides. Are they not 
punctuality, neatness, courtesy, obedience, and rever- 
ence, as well as spirituality? The boy who comes a 
moment late to drill, finds the door locked ; the one 
who appears with dirty face and hands is dismissed to 
wash them, — and these things are not done by any 
arbitrary dictum, it is military rule, and as such is 
submitted to, for the most part, with a good grace. Is 
not this of prime importance to the wild street urchin 
who, not many days hence, will hold the ballot in his 
hand? Do we not know that respect for constituted 
authority forms the basis for good citizenship? Obe- 
dience to the officer, to the rule of the company, — that 
is also the rule from headquarters, — begets obedience 
to the law of the land, and, may we not hope, to the 
wise commands of the great Law-giver? Then, cour- 
258 



THE BOYS' BRIGADE. 

tesy, to touch his hat, would be to the street boy the 
greatest exhibition of dandyism ; to salute his superior 
officer, on the other hand, with the rules of the Brigade 
to justify such action, is quite the proper thing to do. 
From courtesy to reverence, the step seems short ; and 
yet what heart would not be touched at the sight of 
heads, black, brown, and yellow, bent reverently, as 
with cap in hand the boys repeat the Lord's Prayer at 
the close of the drill? And worship and religious ex- 
ercises, let it be remembered, have part in all their 
meetings. What opportunity is here for spiritual in- 
fluence, for the developing and nurturing of manly 
Christian character ! 

On the physical side, the arguments are too well 
known in favor of the drill as a means of expanding 
chests and straightening backs, to call for more than a 
passing word. The great army of parents who choose 
a military school for their growing boys bears sufficient 
testimony to the benefit they expect their sons to derive 
from the drill and the discipline. Through the attrac- 
tiveness of the Brigade many evenings which possibly 
would otherwise be spent on the street or in idle and 
demoralizing talk, are occupied in helpful and ennobling 
exercise and study. 

On the other hand, it is sometimes charged that the 
Boys' Brigade tends to spread the military spirit, which 
is contrary to the genius of Christianity, or even to the 
advancing spirit of civilization. " Why," it is asked, 
" when the Church is constantly urging the advantages 
of arbitration over the sword, should she train up a 
body of young warriors within her gates?" In this 
connection we cannot do better than to quote the 
words of Professor Henry Drummond : " Contrary to 
a somewhat natural impression, the Boys' Brigade does 
not teach ' the art of war,' nor does it foster or encour- 
25.9 



MODERN METHODS IN CHURCH WORK. 

age the war spirit. It simply employs military organi- 
zation, drill, and discipline, as the most stimulating 
and interesting means of securing the attention of a 
volatile class, and of promoting self-respect, chivalry, 
courtesy, esprit de corps, and a host of other kindred 
virtues. To these more personal results, the military 
organization is but an aid. . . . As to the retort that 
the end can never justify such means, it is simply to 
be said that the ' means ' are not what they are sup- 
posed. To teach drill is not to teach the ' art of war,' 
nor is the drill spirit a war spirit. Firemen are drilled, 
policemen are drilled ; and though it is true that the 
cap and belt of the boys are regalia of another order, 
it may be doubted whether drill is any more to them 
than to these other sons of peace." ^ 

So Mr. Drummond disposes of the arguments against 
the Boys' Brigade in a few sentences; the things, on 
the other hand, to be said in its favor would fill a book. 
The boys for Christ, the boys of all nationalities, the 
rich and the poor, is the aim and end of the organiza- 
tion. It is a grand way to encourage the lads. May 
they be encouraged till the military spirit in Christian 
duty prevails with old and young ! 

1 Christianity Practically Applied, p. 248. 



260 



INDUSTRIAL CLASSES. 



CHAPTER XXXII. 

INDUSTRIAL CLASSES. 

We have come in recent years into a larger appreci- 
ation of the value of industrial trainiug, — thanks to 
the introduction of the Sloyd System, the Armour 
and Jacob Tome Institutes, and other notable indus- 
trial institutions. The advantages of manual training 
are more than at first sight appear. Carpentering, 
for example, in addition to its practical value, supplies 
a healthful training, without becoming a mere trade ; 
trains to general dexterity and promotes ph^^sical 
development ; disciplines the faculties of the mind ; 
cultivates the perception of form and order; teaches 
neatness ; trains the power of comparison ; aids con- 
centration of thought; awakens respect for manual 
labor ; inculcates love for the true and a taste for the 
beautiful. What a wealth of blessings for the Church 
to bring within reach of her boys ! With this mental 
and physical equipment may easily come the higher 
gift of spiritual training, and the lessons of the New 
Testament will gain vividness as the boys realize that 
He who spoke the golden words once labored like 
themselves amid the chips and shavings of the car- 
penter's bench. There is another thing which is very 
suggestive in the consideration of industrial training 
in its relation to the Church : two-thirds of the con- 
victs in the penitentiaries of the United States are 
young men under thirty-five years of age, and over 
one-half of these young men never learned a trade. 
261 



MODERN METHODS IN CHURCH WORK. 

All that is said of the advantages of carpentering 
applies in most respects to other forms of industrial 
training, the kitchen-garden, cooking, sewing, bracket- 
making, wood-carving, wood-engraving, and so forth. 
It is not possible for a church to go fully into manual 
training, but something may be done with classes 
in carpentry and wood-carving for the boys, and 
kitchen-garden, cooking, and sewing for the girls. 

I. Carpentering-Classes. In organizing carpen- 
tering-classes, it may be possible to find some mechanic 
in the church who will gladly give his time on certain 
evenings to teach the boys and at the same time exert 
a Christian influence over them. If no such person is 
available, then the salary of a teacher may be raised 
by personal contributions and the small admission fee 
to classes of fifteen cents per month, — which is the 
charge in many schools. In most cases it will be im- 
possible to give the boys more than a rudimentary knowl- 
edge of the trade ; but if they are able to do little jobs 
of repairing at home, it will prove a benefit to them. 

Mr. E. Scotter makes the following pertinent sug- 
gestions for teaching carpentry : first, in all cases 
the why and wherefore of the object must be fully 
explained, and drawings made by the boy himself; 
secondly, he must be shown how beautifully the prin- 
ciples of mechanics enter into the work and the tools ; 
thirdly, he must have few tools and rough pieces of 
board to work with, and must be allowed to finish his 
own work and taught from the first to utilize waste. 
Mr. Scotter says: "One aim, at least, of all true 
education is to forestall and provide against the diflS- 
culties of common life. Surrounding the boy with 
many appliances which he will never be able to obtain 
when he leaves the school work-shop is decidedly 
a worse policy than allowing him to experience the 
262 



INDUSTRIAL CLASSES. 

common difficulties of life when and where he will be 
best instructed in battling with them."^ The fore- 
going is encouragement for the church which is unable 
to provide the expensive appliances of the regular 
training schools, to believe that with few tools and 
rude materials she may be able to teach the boy- 
lessons of accuracy and skill which will serve him well 
in the struggle of life. 

The Sloyd System of manual training may be taken 
up by the church. This differs from ordinary car- 
pentry work in that its primary object is not to teach 
the child a trade, but to educate him. The tools used 
comprise all the essential ones of carpentry, but in 
Sloyd the knife is always used instead of the chisel. 
One reason why Sloyd could be better carried out in 
a church than other training is that in carpentering there 
are many things which, if done at all, must be done by 
a turning-lathe, while the Sloyd provides for hand-work 
in every case. The pupils in Sloyd who are about 
ten or eleven years of age do their work by copying 
a series of models, and absolute accuracy is aimed at. 
The work is not to be painted or polished ; when com- 
pleted, it may be taken home, but is not to be sold. 

IL The Kitchen-Garden. The kitchen-garden, 
which is usually taken up before cooking-lessons, is 
very comprehensive, as it takes in all of the operations 
of housework, exclusive of cooking. The materials 
for an outfit for twenty-four girls, including kinder- 
garten tables, chairs, dishes, and household imple- 
ments, cost only one hundred dollars. The work is 
accompanied by music, and a piano is a very desirable 
adjunct to the lessons. Each child is provided with 
a miniature outfit of utensils for performing the work 
of the day, and individually does the task assigned 

1 Westminster Review, October, 1892. 
263 



MODERN METHODS IN CHURCH WORK. 

to the class. Besides the songs which in general out- 
line what is to be done, there are a series of questions, 
the answers to which are given in concert by the class. 
In teaching table-setting, each child has a small oval 
table in front of her on the large table, and she is taught 
how to lay the covers carefully and methodically, and 
dispose of the table appliances. In dish- washing 
the whole operation is performed by each child and 
practical instructions given at ever}^ step. In wash- 
ing and ironing, everything, even the care of the tubs 
and flatirons, is systematically taught; while in caring 
for a room, such points as the careful treatment of 
bric-a-brac are not overlooked. In addition, the 
duties of a parlor maid, including answering the door- 
bell, are taught, and, incidentall}^, the proper way to 
make and receive a call. Punctuality and neatness 
are inculcated, and the importance of system and 
attention to details is urged. It is a valuable drill 
to those who otherwise would have little buthap-hazard 
ways of doing things, and is a needed instruction for 
girls of all classes. Girls of every rank in life need to 
be brought together on a common plane of respect for 
household ser^dce. The child who takes part in the 
pleasant exercises of the kitchen-garden can never feel 
that contempt for household tasks that too often most 
unjustly condemns an honorable vocation. 

" A servant with this clause 
Makes drudgery divine ; 
Who sweeps a room as for Thy laws 
Makes that and th' action fine." 

Miss Emily Huntington, the inventor of the kitchen- 
garden, whose work entitled "The Kitchen-Garden" 
gives full instructions for teaching it, makes the follow- 
ing suggestions in taking up this work: "A room in 
a sunny situation, which is given up especially to the 
2G4 



INDUSTRIAL CLASSES. 

kitchen-garden, is, of course, to be preferred. It should 
have a bright paper on the walls, and be decorated 
with the charts, brooms, and tins, as well as furnished 
with kindergarten tables and chairs. A large closet 
to keep the material in should open out from it. 
Such a room should be in constant use, being occupied 
by different sets of children. It is not, however, a 
necessity. A class can be taught in any room where 
there is enough space to have two tables and chairs or 
benches for twenty-four children. Or, if the room is 
not large enough for this, there should be a smaller 
class and one table. . . . One teacher acts as the leader ; 
she should have two or three assistants who will be at 
the piano and oversee the tables. The classes meet 
for two or three hours weekly. An interesting plan 
would be for fifteen or twenty young ladies each to buy 
a kindergarten table of her own accommodating six 
scholars, provide herself with her own outfit, and be 
responsible for the advancement of her own six pupils. 
They could meet in a large hall, open the exercises with 
a song in which the entire school would join, and then 
separate into classes, much as is done in Sunday-school. 
The lesson would of course be uniform." 

In conducting kitchen-garden classes, as well as 
every other kind of educational work under the charge 
of the church, the opening exercises should be of a 
religious character. To fail in this regard is to lose 
sight of the end for which the church is laboring in 
all this work for the uplift of mankind. 

III. Cooking-Classes. 

We may live without friends ; we may live without books ; 
But civilized man cannot live without cooks. 



He may live without love, — what is passion but pining ? 
But where is the man that can live without dining ? 

Lucile. 
265 



MODERN METHODS IN CHURCH WORK. 

The poor man is the one who suffers most often 
from an illy prepared or meagre meal. Rising from 
his unsatisfactory repast of sodden potatoes, sour 
bread, and tepid coffee, the working-man feels an 
aching void that can find satisfaction only in the 
saloon. ' ' Intemperance, " says Professor John R. Com- 
mons, " is the excessive use of some anaesthetic, either 
alcohol, opium, chloral, ether, or chlorodyne. . . . An 
unbalanced nervous system, having its origin in many 
different causes, gives rise to the most intense feel- 
ings of unrest, irritability, and a peculiar ' nagging ' 
sensation, as though the whole body were in a state 
of terrible, unceasing agitation. These feelings, accom- 
panied by the memory derived from previous expe- 
rience on the part of the sufferer, that alcohol or some 
other anaesthetic will quiet the nerves, creates the 
irresistible craving for that anaesthetic. It is a 
morbid appetite, but it is overwhelming, and is far 
more inexorable than the simple appetite of taste for 
some palatable drink." ^ It has been claimed that the 
French, by reason of their consumption of light wines, 
have their natural appetite for " something to drink " 
gratified, and are therefore a sober people; but some 
one has stated a better reason for this temperance, 
saying, " The French are a sober people, not because 
they drink wine, but because they are good cooks." 
It is the man whose nervous system is satisfied with 
sufficient and nourishing food who does not feel the 
craving need which drives many a one to the dram- 
shop. On the other hand, to again quote from 
Professor Commons: "The salted meats and the 
adulterated groceries of the poor, together with the 
ignorance of cooking, are probably a co-operating 
cause for more than half our intemperance. Children 
1 Christianity Practicnlly Applied, p. 227. 
266 



INDUSTRIAL CLASSES. 

are brought up without wholesome or sufficient food, 
their bodies are starved and puny ; and when they 
grow older and are compelled to work, their strength 
cannot withstand the nervous strain. Intoxicating 
drink is their inevitable refuge. I know of no tem- 
perance reform more urgently needed than cooking- 
schools." ^ 

Efforts have been made in the various cities to 
supply the working-man with meals at a moderate 
price, and this, doubtless, works much benefit to the 
unmarried man. But how about the married men, 
their wives and theii" children ? Will the husband and 
father go and enjoy his meal in solitar}^ comfort? 
Happily, the ties of family are too strong for such a 
course. The remedy clearly lies in educating the wife 
and mother so that all ma}' enjoy the comfort of good 
cooking. 

Aside from the evil of bad cooking as a promoter 
of intemperance, it is also a source of great waste. 
Edward Atkinson estimates that the net loss from 
bad cooking and waste is $1,000,000,000 per year. 
Through bad cooking the working-man's hard-earned 
money goes but a little way; the family is deprived 
of comforts ; the food is scant, and this little, through 
ignorance and waste, faUs far short of the demands of 
labor and of health. 

Granting the deplorable need of better cooking 
among the working-classes, how shall the remedy be 
applied? One remedy is to teach poor mothers, whose 
families are the victims of their waste and ignorance, 
how to do better, — how to save and how to cook. 
Cooking-classes for mothers are now conducted by 
many churches. The women are taught how to cook 
food and how to prepare the best possible meal at the 
1 Christianity Practically Applied, p. 230. 
267 



MODERN METHODS IN CHURCH WORK. 

least cost. But this teaching of mothers is at best 
only temporary relief. The real solution of the prob- 
lem is, to use a time-worn formula, " to begin with 
the children." No worthier field for elevating the 
masses is before the church. 

Work may be self-supporting if properly managed. 
To this end, a thoroughly competent teacher must be 
engaged, so that private classes may be obtained to 
secure revenue requisite to cover the expenses, inclu- 
sive of the free classes. The teacher, therefore, must 
be qualified to teach, not only simple cooking to the 
children, but also chafing-dish receipts and fancy 
cooking, which many of the patrons may wish to learn. 
In the private classes a charge will be made also for 
all materials used. The prices will be much greater for 
single lessons than when taken as a course in a class. 

In teaching cooking to children, it is not necessary, 
as some would have us believe, that each child should 
have her separate outfit of table and utensils, so that 
the same operation may be performed by all at the 
same time. This is very pretty in theory, but involves; 
great expense. All that is necessary is a long table, 
several moulding-boards, plenty of the ordinary uten- 
sils for the preparation of various articles of food, and 
a good-sized range. In teaching the children., great 
stress must be laid on cleanliness. In some classes 
both pupils and teachers wear caps and aprons. These 
are usually furnished by the school. All ornaments, 
especially rings, are usually discarded during the 
class. " Care must also be taken," writes an expe- 
rienced worker, '' to adapt the instruction to the 
various oflfices which the class expect to fill in life. 
Many of them may wish to use their knowledge in 
domestic service; others will only make use of it in 
their homes." 

268 



INDUSTRIAL CLASSES. 

'' The Cooking-Garden or Systematized Course of 
Cooking-Lessons," prepared by Miss Emily Hunting- 
ton, founder of the Wilson Industrial School in New 
York, will furnish a perfect guide to those who wish 
to conduct a cooking-school without engaging a skilled 
teacher. It contains the music for the songs used, 
materials for the lectures, lists of articles required, 
estimate of cost of materials used in each lesson, and 
explicit directions how to teach it, even reducing the 
instruction to the form of question and answer. The 
lesson opens with a march, the children to be, if pos- 
sible, accompanied by the piano, or they may sing as 
they march. They then are seated and sing a song 
suited to the lesson. This is followed by a short talk 
or lecture on the subject to be taught, after which a 
few questions are asked. Then the bill of fare is read, 
and the cooking begins. Three girls are assigned to 
each receipt. The teacher assists and directs the 
children, stopping all work and calling attention to 
special points as the lesson progresses, until the food 
is prepared. Then the class is seated and the food 
is eaten. After that some more questions are asked, 
and the class sing another song and march out of the 
room. The questions following the lecture are de- 
signed to find out how much the children have retained 
of the matter presented and to emphasize special 
points ; the questions after the cooking, to test the ac- 
curacy of the pupils' knowledge of the way things have 
been done. Both series of questions are conducted 
with the class seated and giving their whole attention 
to the teacher. By the use of the plan outlined by 
Miss Huntington, she teUs us, "little cooking-centres 
can be formed at comparatively small expense. In a 
quiet way, a dozen girls can be gathered around a 
cooking-stove, and learn what will make their lives 

269 



MODERN METHODS IN CHURCH WORK. 

more valuable in any home, whatever capacity they 
may fill, whether as wife, mother, sister, or friend." 

IV. Sewing-Classes. What a blessing it would be 
to the poor if they only took good care of the little 
they have ! How much more comfortable and econom- 
ical they could be in dress if they exercised the care in 
keeping their clothes in repair that is taken by people 
in moderate circumstances ! The causes of this lack 
of thrift on the part of the poor are three, — careless- 
ness, lack of time, and, chiefly, ignorance. It is the 
oflSce of the sewing-school to raise up a class of women 
among the poor who shall know how to mend and 
fashion their own garments, and also to give skill in 
the use of that slender but effective weapon, — the 
needle, — which has in so many cases been the only 
one at hand to drive the wolf from the door. And yet 
it must not be inferred that the sewing-school is alone 
for the poor. Sewing is something that every young 
woman should know, and the sewing-school has valu- 
able lessons and provides happy and helpful hours for 
children of all classes. 

The requisites for a sewing-class are more simple 
than for almost any other work for children that can 
be taken up, since the materials used are much less ex- 
pensive than for almost any other industrial work. It 
is customary to have a Directress who conducts the 
general exercises of the school, presides at the meet- 
ings of the teachers, and decides on the merits of com- 
pleted work. Children of all ages are admitted to the 
school, a primary class being conducted for the " little 
folks." Each lesson is about an hour and a half long, 
with an intermission of five minutes. The school is 
opened and closed with religious exercises, songs, 
scriptural verses, the Lord's Prayer, etc. Sometimes 
at the close of the class, among poorer children, a piece 

270^ 



INDUSTRIAL CLASSES. 

of cake is given. This is not given as a reward for 
their attendance, but to bring a bit of brightness into 
their lives and give them a sense of the teacher's care 
for them. 

The following outline of the plan pursued in sewing- 
societies is largely taken from " Handbook for Sewing- 
School Teachers," ^ in use in the Emmanuel Chapel 
Industrial School and several other schools in New 
York. 

According to this plan, there is a series or grades of 
work, and the children are promoted regularly from 
grade to grade. A box marked with her name is as- 
signed to each pupil, and any piece of completed work 
is put into this box, and the whole given to her when 
she has finished the course. This does not preclude 
the child from occasionally taking home work of un- 
usual excellence to show to her parents. Such pieces 
are then returned by the child, and placed in her box 
with other finished work. In teaching the children to 
sew, the teacher begins with the most elementary prin- 
ciples : teaching how to thread a needle, wear a thimble, 
and tie a knot. From these foundation precepts, the 
work proceeds regularly and systematically, from out- 
lining a pattern to makmg a dress, and the children 
are carefully trained in every kind of sewing. Some 
schools have a supplementary class in embroidery and 
cutting and fitting. 

Having completed the graded course of Instruction, 
the girl is mistress of her needle, so far as the ordinary 
needs of life are concerned. Making the best of every- 
thing has been inculcated throughout the course, and 
the most thorough methods of doing work constantly 
studied. If she puts these precepts into practice in her 
after life, she will save herself many dollars. But of 
1 Published bv Thomas Whittaker, New York. 
271 



MODERN METHODS IN CHURCH WORK. 

far greater value to her than this, has been the teach- 
ing of the sewing-class. Her hand and her eye have 
been trained together ; lessons of neatness and thrift 
have been taught her; patience and sweetness of tem- 
per have been the necessary adjuncts of her work; 
courtesy, and the spirit of accommodation have pre- 
sided over her task. Under the Christian influence 
that has been the ruling spirit of the sewing-class, it 
will be strange if her life has not opened to the recep- 
tion of that love which has done so much for her in the 
name of Him who was so familiar with the humble de- 
tails of the homeliest life that He used the lesson of 
the " patch" in teaching the simple folk around Him. 

Sewing-classes, as also classes in Carpentering, 
Kitchen-Garden, and Cooking, are in successful oper- 
ation in a large number of churches, including almost 
all denominations and many of the most prominent 
churches of our various cities. 



272 



DAY NURSERIES AND KINDERGARTENS. 



CHAPTEE XXXIII. 

DAY NURSEEIES AND KINDERGARTENS. 

To the poor mother who is necessarily absent from 
home all day to earn food for her family, the Day 
Nursery offers most practical help. The nursery is 
open from 7 a. m. to 7 p. m.", and a charge of five cents 
per day is made for the care and boarding of the child. 
When the little ones are brought in, a bath is given, 
if necessary ; but the parents are encouraged to bring 
the babies clean, it being no part of the nursery idea 
to relieve the mother of the proper responsibility of her 
child. The children are then dressed in clean clothes, 
and made comfortable for the day. 

The years, in most nurseries, during which a child 
may be brought to the nursery are from the first to the 
ninth, but no child is admitted for the first time after 
eight years. As soon as the little one is old enough, 
he is put into the kindergarten, which is usually under 
the same roof as the day nursery. From there he is 
sent in due time to the public school. Up to nine 
years he may, however, outside of school hours, spend 
the time of his mother's absence at the nursery, return- 
ing thither at noon for lunch. The extension of the 
privileges of the day nursery to those young children 
who are old enough to go to school has been forced 
upon these institutions by the conditions of tenement 
life. The mother going away to work in the early 
morning, with no one to leave in charge of her chil- 
is 273 



MODERN METHODS IN CHURCH WORK. 

dren, and not daring to lock them in her rooms nor to 
leave the door unlocked, is confronted with a hard 
problem. In the afternoon the case is still worse. 
The children may return to a cold, cheerless home, 
and where there are no loving arms to welcome them, 
but the child is rare who will long remain there ; the 
attractions of the street are too great, and here the 
children go, — where sights and sounds occupy them, 
and where the evil lessons in one hour are more numer- 
ous than the good ones their teacher has been able to 
crowd into all the school hours. But the accommoda- 
tions of the day nursery are limited. The influence 
of these older children is not good over the little ones 
at the hour of the day when the best of babies is feel- 
ing the need of gentle treatment. School children, 
therefore, cannot be admitted in great numbers. 
Thus we see the streets crowded hour after hour with 
the children of the poor, amid e^dl surroundings. A 
much needed institution in the larger cities is a place 
where school children can be cared for during the 
hours outside of school, where the innocent recreations 
of home life will replace the coarse contact of the 
street. 

The day-nursery idea has been happily turned to 
account in another way. Many a tired mother has 
longed with soul hunger to respond to the call of the 
church bells on Sabbath mornings, but could not, for 
there was no one to leave in care of her darling child. 
Without one thought of sacrifice the mother has gone 
on singing her lullabies, forgetting that they might 
have been sweeter and stronger for worship in the 
house of God. It is here that the day nursery is 
again of real help. Many churches have fitted up a 
room in the church where little children may be cared 
for by an attendant during the morning service, while 

274 



DAY NURSERIES AND KINDERGARTENS. 

their parents are at worship. The Simson Memorial 
Methodist Episcopal Tabernacle, Los Angeles, Cal., 
combines kindergarten features with its nursery 
work, and reports a large attendance each Sabbath 
morning. 

2. The Kindergarten. The kindergarten is an- 
other way of caring for children, and is of great service 
as an educator. Between the time of the physical care 
of the baby in the day nursery and the time when the 
public school takes him, there is a gap of several years 
when the care of the child is a great responsibility. 
The capacity of a child between the ages of three and 
seven for getting into mischief is one of his strong 
points. Then, too, he is quite old enough to take on 
impressions of evil, to form habits that will become a 
part of the furnishing of his moral nature, and with 
each passing year the tendency to wrong-doing, which 
is his birthright, will gain a stronger hold on him. It 
is here that the kindergarten takes him into its wise, 
loving, systematic embrace, and changes the current of 
his life. In some cities there are free kindergartens, 
supported by private and public benefactions. But 
where there are not adequate accommodations for the 
care of children of this age, it is quite in the province 
of the church to establish and undertake the support of 
a kindergarten, which, in connection with the day 
nursery, will make a safe shelter where the toiling 
mother may leave her children, and where other chil- 
dren of the church may be early trained by the church. 
The kindergarten children bring a penny a day, which 
assists in buying the materials ; but the kindergarten 
must in the main be supported. Does this seem a 
good deal to undertake? Remember you are getting 
almost entire possession of the child's life at the time 
when it is innocent of evil, and when the spirit of good 

275 



MODERN METHODS IN CHURCH WORK. 

temper, self-control, and unselfishness may be made a 
part of his daily growth. Rev. Percy S. Grant, rector 
of the Church of the Ascension, New York, in an ad- 
dress before the Free Kindergarten Association, in 
giving an account of the opening of the kindergarten 
of Fall River, Mass., said: "As they came to the 
school-room in those first days, they were dirty, shy, 
sullen, and disobedient, — indeed, the most obstinate 
bit of material to mould into intelligence and beauty. 
The school opened late in the fall ; in about six or eight 
weeks came Christmas, and no Christmas pantomime 
ever beheld so remarkable a transformation, for when 
the same children gathered in a circle with their 
teachers around the wonderful tree, there was cleanli- 
ness, there were brightness and alertness, there was 
quick and Argus-eyed observation, there were sweet 
manners ; and indeed, it seemed to me that there had 
been developed in those children all that we imagine 
should grace the early years of human life." 

The kindergarten takes hold of the imitative faculty 
in the child, and in giving him images of beauty and 
order to copy, replaces those which would otherwise 
occupy him. Thus we have the spectacle of little 
children " placing kindergarten " on the street, singing 
the songs they have been taught or going over the 
experiences of the day in the home. A perfect exam- 
ple of "the expulsive power of a new affection." 
Then, too, the spirit of the kindergarten is religious. 
All the lessons point through nature ' ' up to Nature's 
God, " and, as Mr. Grant so aptly says, " from the 
beauty in life leads the child to the wonder and 
worship of beauty's Source." The songs are filled with 
reference to God and his love, and lips that never lisp 
the evening praj^er at home now raise the kindergarten 
prayer and thank the dear Lord — 

276 



DAY NURSERIES AND KINDERGARTENS. 

" For rest and food and loving care, 
And all that makes the world so fair." 

In the Kindergartners' Report of the City of New 
York, we find the story of a teacher who, one day walk- 
ing on the street, came up behind one of the little girls 
and heard her singing softly to herself, — 

"Love him, love him, all ye little children, God is love." 

Out of the kindergarten grows the Mothers' Meeting, 
where the toilworn woman learns to see a sacredness 
in motherhood that she never felt before, and where 
perplexing problems may be thought out and interest 
in the children's work cultivated. 

From the day kindergarten to the Sunday class is 
but a step, and many of the methods found helpful in 
the day class will be found effective there. The Sun- 
day-school lesson abounds in opportunity to use' the 
precepts of Froebel. Along no other path may the 
little feet be so naturally led into the green pastures 
and beside the still waters of the kingdom of God. 



277 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XXXIV. 

TEMPERANCE WORK. 

There are many knotty things about the temperance 
question, and problems that puzzle and sometimes an- 
tagonize the stanchest friends of temperance. But on 
this much there is agreement : that intemperance is a 
gigantic evil that the Church is called upon to put down! 
It is to be said, however, that there is sometimes a 
tendency to shirk the responsibility and leave the bur- 
den to other organizations outside the Church : the 
Woman's Christian Temperance Union, the Christian 
Men's Union, the Good Templars, and, for the children, 
the Band of Hope and the Loyal Temperance Legion. 
These are worthy organizations and do a noble work ; 
but it would still seem the province of the Church to 
teach its childhood and youth the lesson of temperance, 
as well as every other grace in the beautiful chain 
beginning with faith and ending with love. 

Temperance work may be classified as follows : 
Educational, Preventive, and Rescue. 

1. Educational. The Brick Church of Rochester, 
N. Y., has a Temperance Society which consists of 
four sections. Section I. includes all men and boys 
over sixteen. Section 11. all women and girls over six- 
teen. Section III. all boys under sixteen. Section IV. 
all girls under sixteen. The principles of the Society 
are summed up as follows : — 

278 



TEMPERANCE WORK 

"I. We declare for total abstinence from alcoholic liq- 
uors, as beverages, for Christ's sake and for others' sake. 

" II. We declare for uncompromising hostility to the 
saloon." 

There is no pledge, but every member considers him- 
self bound to stand by the principles of the Society, so 
long as he remains in it. This Society uses the badge 
of the Christian Men's Union, a blue button with a red 
cross stamped on it. 

Some chui-ches have temperance Societies for the 
young, with meetings of a literary character held on 
a week-day night. The programme for the evening 
consists of music, short talks, essays, and declamations, 
— all bearing upon the subject of temperance. This 
work among the young, with scientific temperance 
instruction, lessons in cooking, and work resulting in 
the improvement of the sanitary condition of the poor, 
all conserve the great cause of temperance. 

2. Prevention. But with the fatal tendency to 
drink that so many men inherit, and with the frightful 
opportunity that the saloon gives for gratifying that 
tendency, what can the church do to furnish a counter- 
attraction to the saloon? In the first place, the church 
should study the territory under its care, and appreci- 
ate the fact that the men within its bounds who have 
learned to depend on the saloon for their entertainment 
as well as the gratification of their appetites must be 
won to higher pleasures and removed from the scene of 
temptation. To this end, pure and first-class amuse- 
ment may be provided, with music, which, bright and 
attractive in character, shall take the place of the low 
songs of the groggery. Dr. John L. Scudder, Pastor 
of the Congregational Tabernacle, Jersey City, N. J., 
relates the following experience, which shows how 
clearly he understands the value of amusement: 
279 



MODERN METHODS m CHURCH WORK. 

** When I was in Minneapolis, two women from the 
"Woman's Christian Temperance Union came to me and 
said, 'Don't you think it would be a good thing to 
start a prayer meeting over there in Central Avenue ? ' 
' No, sisters,' I said ; ' that is not the thing for you to 
do. Start an amusement hall, and charge one-half what 
the saloon does.' They went out of my house as if 
they thought I was with the devil. Three years ago 
Frances Willard wrote me a letter, saying, ' I have 
studied that work ; I believe in it. We all believe in 
it. We are going to make it a department of the 
Christian Temperance work.'" ^ Everything that will 
provide amusement of a proper kind for the working- 
man, and appeal to his higher being, is a means of 
counteraction, and is helpful in weaning him from the 
saloon. Professor John R. Commons well says: "To 
merely tell a man to quit drinking is mockery. Tell 
him to quit, and then build up his character so that he 
can have pleasure in better things." '^ 

But the entertainment provided by the saloon, we 
know, is not the only or the chief attraction that draws 
men there, and to find a substitute for the dram is 
something that will tax thought and heart to the 
utmost. Coffee-houses where a cup of good coffee and 
a sandwich may be had at a nominal cost will prove a 
formidable rival to the free lunch of the saloon, which 
draws in more people than most of us realize. Many 
men, too, on a hot summer's day go into the saloon for 
a cool drink of beer. And why should thej^ not? 
What else are they to do? Let us put up our drinking- 
fountains and give them a chance to get a glass of 
cold water! A butcher in a Western city was remon- 

1 Proceedings of the Open and Institutional Church League, 
New York, 1894, p. 21. 

2 Christianity Practically Applied, p. 234. 

280 



TEMPERANCE WORK. 

strated with by a neighboring saloon-keeper because 
the former had in his market a large tank filled with 
ice-water, accessible to the public. The saloon-keeper 
urged its removal on the ground that it interfered with 
his business. On the outer wall of Calvary Church in 
New York is a drinking-fountain. Over it is inscribed 
the following: "Praise God, from whom all blessings 
flow." Is not this suggestive of a grand work for the 
Church to do, to the praise of God? 

The Church Temperance Society of New York, an 
organization in the Episcopal Church, has a number 
of night lunch-wagons, which travel over the ground 
occupied by the saloon. These offer to the wayfaring 
man a substitute for saloon refreshments of which 
many avail themselves. This Society also contemplates 
erecting temporary summer pavilions called "kiosks" 
on the principal bicycle roads of New York City, where 
refreshments and cool drinks will be within convenient 
reach of cyclers. This is a wise movement. If our 
cause is to succeed, we must remember the principle of 
displacement. " Refreshment for man and beast," the 
old signs used to read ; and right here the saloon-keeper 
lays a trap for the farmer and the teamster. Almost 
every public watering-trough in the vicinity of our 
towns and cities will be found in front of a saloon. It 
is easy to step inside when the team is watered. The 
rumseller knows this ; that 's what the trough is for ! 
Why not combine the drinking-fountain with the 
watering- trough, to greet the dusty, thirsty traveller? 
So shall ' ' the cup of cold water " be many times 
multiplied. 

The Church must always be found on the side of 

temperance legislation. There are differing views as 

to the expediency of this or that measure, designed to 

promote temperance or to mitigate the evils of intem- 

281 



MODERN METHODS IN CHURCH WORK. 

perance ; but the constant aim of the Church must be to 
arouse the social conscience, and to do all possible that 
will argue to the general conviction. With an enlight- 
ened public conscience, and the Church with her far- 
reaching influence in this great movement, the question 
of ways and means will take care of itself, and the host 
pledged to temperance reforms will move on to 
victory. 

3. Rescue. So far we have considered the work of 
the Church in temperance with reference to work with 
those who have not been drawn into the drink habit and 
those who are not yet so much enslaved by drink that 
they may not be won from it by the substitution of 
better things. We must not, however, forget that 
there is a large class for whom pure amusements have 
no attraction, and who would pass by the drinking- 
fountains, were they as numerous as the saloons. 
Here lies the work of rescue. The Church must take 
her way down where the saloon has taken fast hold of 
men, must find the sinner where sin enchains and help 
him to unloose the fetters. Rescue work is personal. 
He who would touch a man, abandoned, hardened, and 
scoffing must go to him individually with the Word of 
Life. Such was the plan of Jerry McAuley in the 
Water Street Mission, New York ; and such is the 
work so successfully carried on in St. Bartholomew's 
Mission, of which Colonel Henr}^ H. Hadley is superin- 
tendent, in the same city. At the latter mission a 
training-class has been opened for teaching the best 
methods of reaching lost men. The students in train- 
ing become, for the three months of their course, resi- 
dents in the slums of the city, and in addition to 
receiving instruction as to the best ways of teaching of 
the All-Sufficient Saviour, tliey become during their 
whole course actual workers in such a field as they 
282 



TEMPERANCE WORK. 

expect to occupy. The benefit is incalculable. Each 
student (and many of them are ministers of the gospel) 
carries with him to his distant home a heart burning 
with new zeal, and yearning to put into practice in his 
own community the methods of rescue he has learned. 
It may not be possible for every church to carry on 
the rescue work to the extent that is practised in St. 
Bartholomew's, but all may do some work of this 
kind. We have had quite enough of this looking at 
drunkards, shaking the head, and saying " Poor fel- 
low, the devil has him." The thing to do is, by the 
grace of God, to take him away from the devil ! We 
are to seek the lost, — not merely the respectable lost, 
but the lost^ — all ! The blood-stains of many a poor 
drunkard are upon the souls of Christians. 

A successful plan in rescue work, where means are 
limited, is to rent a room in that part of town where 
the saloons are thickest. A little organ, a few chairs, 
a table, stove, and lights make up the outfit. Much 
depends on the leader. He should be a man filled with 
the Spirit, and able to see the suffering Saviour in the 
sinning ones around him. With these equipments the 
mission may be opened. It will depend on the sym- 
pathy of the church and community for material sup- 
port and co-operation, in lending a helping hand to 
those who are trying to stand, in finding employment 
for those who are trying to regain their self-respect, in 
surrounding the mission with the heavenly environment 
of their prayers, and in helping in the work by their 
personal interest and presence. 

Many men will come to the mission to be in a warm 
place or for other selfish reasons; but once there, 
workers with the love of God for lost souls will find 
a way to give them the warmth of a kindly greeting, 
to break to them the bread of life, and help them to 
283 



MODERN METHODS IN CHURCH WORK. 

*' bear a song away." In some missions the plan of 
having a lodging-house with a wood-yard attached, 
where the men may earn a lodging and breakfast, has 
been successfully carried out. It is certainly very de- 
sirable to have some place to which those who express 
a desire to lead a better life and who have no home 
may be sent, otherwise the saloon may offer to them 
the only open door. The question of the " loaves and 
fishes " is an important one, and the rescue-worker will 
probably be many times imposed upon, but through it 
all will have the comfort of knowing that the Master 
counted the man who was ' ' in prison " with the one 
who was " hungry," and ministering to both was com- 
mended of Him. 

In smaller places co-operative missions have been 
opened by the union of Christian people of several 
churches. This brings the rescue mission into touch 
with the whole community. A Sunday breakfast is 
sometimes an institution of such a union, and is pro- 
vided for by each church in succession, or furnished in 
common. And occasionally the young people of each 
church take charge of the evening gospel meeting. 
Their glad songs prove an inspiration to the service, 
and at the after meeting they greatly assist in personal 
work with inquirers. 

The growth of spiritual life which a church having 
the rescue spirit will experience cannot be computed. 
A writer in the " Christian Treasury " well says : " As 
we view the whole question, we cannot help seeing how 
every effort that has to do with the uplift and redemp- 
tion of the human race in the age in which we live 
must in some way centre around temperance. It must 
be reckoned as part and parcel of every effective phil- 
anthropic and gospel endeavor, for it is the demon of 
intemperance that meets us at every turn, and thwarts 
284 



TEMPERANCE WORK. 

our best efforts just at the point when they seem about 
to be crowned with success. Therefore any one who 
would bring men and women to Christ must first 
reckon with the foe that keeps so many from the foot 
of the cross. ... Is not our response to the cry of 
the needy the test of oui' love to God? St. John says, 
' He who loves not his brother whom he hath seen, 
how can he love God, whom he hath not seen ? ' and 
in the same Epistle announces the true altruistic mes-. 
sage of the Gospel : ' Hereby perceive we the love of 
God, because he laid down his life for us, and we ought 
to lay down our lives for the brethren.' " ^ 

1 Women and Temperance, by J. G. W., Christian Treasury, 
January, 1895, p. 7. 



285 



MODERN METHODS IN CHURCH WORK. 



CHAPTER XXXV. 

HEALING. 

A poor man served by thee shall make thee rich ; 

A sick man helped by thee shall make thee strong ; 
Thou shalt be served thyself by every sense 
Of service which thou renderest. 

Mrs. Browning. 

To heal the sick is the bounden duty of the Church, — 
just as much its duty and work as to minister to the 
soul. And the church which ministers only in "things 
spiritual " is as far short of the Christ ideal as he who 
confines himself to the ' ' religion of humanity. " In 
ministering to the sick and dying, we have the blessed 
example of Him who went about " healing all manner 
of diseases," and His own divine command to "heal 
the sick." ^ 

The Church is awakening more and more to the 
necessity of foreign missionaries possessing some 
knowledge of medicine and surgery. In no other way 
can the ignorant man of every race be so quickly 
reached as by the healing of his body. God, who made 
" of one blood all the nations of the earth," has or- 
dained that when a man of any color is sick and suf- 
fering, his heart becomes tender and impressionable ; 
and happy is he who is able on the one hand to relieve 
physical suffering and on the other to minister in 
things spiritual. Accustomed all his life to the brutal 
treatment, the cutting and scarifying of the native 
doctors, — the simple remedies, the cleanliness of the 
1 Matthew x. 8. 
286 



HEALING. 

bandages, and the cooling nature of the applications 
seem to the poor heathen little short of miraculous, 
and so he who brings the bodily relief has made an 
opening for the other and greater healing. In like 
pitiful state are the ignorant poor of our cities. They 
know more of the nature and possibilities of medicine, 
3^et the lack of time and money to secure " the ounce 
of prevention," the horror many of them have of the 
hospital, together with the want of proper care in the 
crowded quarters in which they live, render their ex- 
tremity the Christian's opportunity. To this end 
Christian people have established Dispensaries, Flower 
and Fruit Missions, the Order of Deaconesses, and 
deaconesses and private workers are sent out by indi- 
vidual churches for the purpose of visiting and reliev- 
ing the sick. 

The methods in use in the dispensaries are very sim- 
ple and effective. The dispensary is announced to be 
open on certain days at certain hours. The patients 
gather, and the students and physicians in attendance 
hold a gospel service with them for fifteen minutes. 
They are then seen individually in an inner room in 
regard to their bodily and spiritual ailments. Mean- 
while personal workers in the outer room further learn 
of the spiritual needs of those who come for treatment, 
and help them as they can. In some respects these 
Medical Missions have the advantage of other efforts 
of the same nature, since a man seeking aid for his 
body from those whose known object is the health of 
both body and soul, has taken one voluntary step in 
the direction of seeking such help, thereby placing 
himself in a receptive state. 

St. Bartholomew's Church, New York, in addition to 
a free dispensary, has a medical clinic, a surgical clinic, 
and a night clinic for the eye, ear, nose, and throat. 
287 



MODERN METHODS IN CHURCH WORK. 

Grace Church, New York, has two physicians and a 
trained nurse employed by its St. Luke's Association ; 
maintains a diet kitchen for the sick, and G-race Hos- 
pital iii three departments for men, women, and chil- 
dren. Grace Baptist Church, Philadelphia, has founded 
the Samaritan Hospital, which accommodates twenty- 
four patients, and has in connection with it a training- 
school for nurses. Religious services are held in this 
hospital every Sunday afternoon. 

While all churches may not be able to maintain a 
hospital or dispensary, great good can be done in going 
with fruit, flowers, and delicacies for the sick among 
the sufferers in the hospitals and in private homes. 
We are long familiar with sick-committees in our 
churches, whose special duty is to show the interest and 
remembrance of the church of its members in some real 
way in times of sickness. This same interest should 
be shown in the godless and non-church-goers of the 
community, though they are perfect strangers. Such 
Christlike interest has direct approach to the heart, and 
prepares the way for the sweet message of the Saviour's 
love. A woman of education, culture, and wealth was 
slowly dying of cancer. She had been a sceptic and 
unbeliever all her life, — believed her sickness unjust, 
and had seldom attended church. A minister was 
called in by friends of the family, but words and 
prayers seemed of no avail. Flowers were sent by 
the Christian Endeavor Society of the church with a 
kindly and sympathetic note. The fact that strangers 
took such Si personal interest melted the heart. Doubt 
gave way to faith, and she died trusting in redeeming 
love, and praising God for the unknown friends whose 
kindness led to peace and salvation. 

There is another way of working with and for the 
sick. A circle of deaconesses is now an established 
288 



HEALING. 

part of the work of many churches. It must suffice 
here to outline briefly the different ways in which the 
work of deaconesses is carried on, whether by the 
order wliich bears that name, the salaried deaconess 
of the individual church, or the woman who in a pri- 
vate capacity ministers to the necessities of the sick 
and poor. The Order of Deaconesses, which was first 
organized under the auspices of the Methodist Epis- 
copal Church, but which claims to be undenomina- 
tional, is a body of women trained as nurses and 
Christian workers. In most cases they live in a com- 
mon home called a Deaconess House. They wear a 
plain uniform, designed as a protection in their work 
which may take them to the worst parts of the city. 
They receive no salary, but provision is made for their 
maintenance in sickness or old age. They take no 
vows, and may leave the order at any time. 

The deaconess or pastor's woman assistant and the 
woman who voluntarily goes among the sick and needy 
perform the same offices as those mentioned above- 
The field that this body of workers occupies is so great 
that we at once realize how inadequate is any attempt 
to enter upon a detailed description of it. After all, 
it is not in the dispensary nor in the hospital, but in 
the home, however humble and degraded, that the 
wounded ones of earth are found. They do not seek 
you, they may not always welcome you, but they are 
tliere^ and the duty of the church is to search them out. 
The Lord said, " I was sick and ye visited me." ^ 

Aside from the dread of the hospital, to which I 
have referred, it is impossible in many cases for the 
patient to be removed. When the mother falls ill, she 
can still direct the affairs of the household from her 
bed of pain. But when the children are small, cares 
1 Matthew xxv. 36. 
19 289 



MODERN METHODS IN CHURCH WORK. 

are many, and the means are limited, then is the oppor- 
tune moment for some Christian hand. The Order of 
Deaconesses has, as a part of its equipment, clean 
sheets, pillow cases, and towels, plainly marked with 
the name of the Order, to be returned, washed, and 
re-used. The mother once made comfortable with a 
fresh, clean bed and the proper nourishment or medicine, 
the nurse turns her attention to the family. The little 
ones are washed and fed, the fire is replenished, the 
room swept, and preparation made for the supper of 
the father when he shall return to the home which he 
perforce left a scene of discomfort in the morning. 

Besides the nursing of the sick, which these women 
regard as the most important of their work, opening 
as it does so many avenues to the heart, and affording 
in many cases the last opportunity to speak the word 
in season to those who are "appointed to die," the 
deaconesses have other lines of work. In some cities 
there are children's meetings held every day in the 
week, and mothers' meetings held at the house of one 
or other of the mothers in a given district. Here the' 
mothers gather with their younger children, and sew 
while the worker gives a little talk on some subject of 
practical interest which is followed by a Bible lesson. 
Sewing-societies for the girls, and penny saving-banks 
for the boys are also provided. In some of the Deacon- 
ess Houses in Germany they have opened schools for 
servants and working-girls. The deaconesses in that 
country are also to be found working in day nurseries, 
asylums, hospitals, and orphanages ; but in this coun- 
try their principal office is that of nursing the sick and 
passing from house to house giving the gospel of min- 
istration, the sympathetic word, the help to find work 
and assistance that yet does not pauperize. Kindred 
to this latter side of their work is that done by the 

290 



HEALING. 

King's Daughters and Sons. In New York the Board 
of Health sends ten or twelve physicians into the tene- 
ment districts to relieve the sick poor during July and 
August. They are trying to do the work of a hundred 
men, and can pay but one visit to each case. The 
King's Daughters and Sons provide these doctors with 
packages of postal cards on which the Tenement House 
Committee's address is printed. Using these cards, 
the physicians report the needy cases, briefly designat- 
ing the kind of help needed. The nurses of the Order 
are at once sent, and, attending to the pressing needs, 
report the case to the Charity Organization Society for 
investigation. 

Diet kitchens have their place in the ministration to 
the poor, in furnishing the sick with milk, beef tea, jellies, 
fruit, and other delicacies, and in many cases with ice. 

We have been speaking of the ministry to the sick 
and helpless along the line of trained workers or or- 
ganized effort, but let not any feel debarred from the 
privilege of sharing in this blessed work of the Master. 
There are many who, unable to devote themselves ex- 
clusively to this service, or even to make definite 
promises for a given portion of the time, yet have 
their place. 

It is well for the pastor to arrange with physician 
attendants of his church, and with physicians of the 
community, to acquaint him with any case where the 
church can be of possible service. The members of 
the church at large should be encouraged to do for the 
sick. There are great swellings of human kindness 
in every breast. The people will gladly respond, and 
the service vnW bring its own reward, and the gracious 
benediction, " Inasmuch as ye have done it unto the 
least of these my brethren, ye have done it unto me." ^ 
1 Matthew xxv. 40; 
291 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XXXVI. 

BELIEF WORK. 

To pity distress is but human ; to relieve it is godlike. 

Horace Mann. 

There is no work more binding on the Church than 
that of bringing relief to sufferers, — giving meat to the 
hungry, drink to the thirsty, caring for the stranger, 
clothing the naked, visiting the sick and those in prison ; 
but we must also remember, as Paul commanded the 
Thessalouians, "that if any would not work, neither 
should he eat." ^ In other words, we must discriminate 
between the needy and the impostor. To assist the 
latter is as great a sin as not to assist the former; 
and to aid the truly deserving without humiliating or 
pauperizing, requires great wisdom and care. Pro- 
fessor Richard T. Ely sums up the matter in the fol- 
lowing admirable manner: "The test of all true help 
is this : Does it help people to help themselves ? 
Does it put them on their feet? With respect to 
education, the answer is in the affirmative ; with re- 
spect to gifts of food and clothing, it is the exception 
when it is not in the negative. . . . The danger in gifts 
and clothing is that people will cease to try to exert 
themselves, and will become miserable dependants on 
the bounty of others, losing their self-respect and man- 
hood. . . . All help should include effort on the part 
of those aided. The sooner charity becomes needless 

1 2 Thessalonians iii. 10. 
292 



RELIEF WORK. 

and self-help sufficient in each case, the more success- 
ful the charity."^ 

1. The Church, through that tender-heartedness 
which is one of her chief graces, often errs in the 
direction of almsgiving. A substitute for this may be 
found in establishing some sort of industry for giving 
applicants a chance to show their willingness to work 
and opportunity to earn sufficient means to tide them 
over until better arrangements can be made. Such a 
place should always leave open hours for seeking more 
remunerative employment. Grrace Episcopal Church, 
New York, has a parish laundry, in which all the work 
is done by hand. They charge the highest regular 
rates for doing the work and pay liberal wages, as it 
is no part of the plan to underbid other laundries or to 
underpay labor. They employ about thirty women, 
and the work offered them has far exceeded the capa- 
city of the laundry. Calvary Episcopal Church, New 
York, has a wood-j^ard. This gives temporary em- 
ployment to men, and they are paid in tickets at a 
restaurant which is also maintained by this church. 
St. Bartholomew's Episcopal Church-, New York, has 
a tailor-shop where temporary work is given to deserv- 
ing women. 

2. Another worthy form of relief work is the Em- 
ployment Bureau. Many churches have such associa- 
tions ; and it is possible for every church in itself 
to be an employment bureau, whether there is within 
it an organization definitel}^ known as such or not. 
Why should not the business men and housekeepers 
take pleasure in employing, whenever possible, those 
within their own borders who need and desire work? 
Some one person in the church may be designated 
with whom may be left the addresses of those wanting 

1 Social Aspects of Christianity, pp. 105, 108. 
293 



MODERN METHODS IN CHURCH WORK. 

employment, and the kind of work they are prepared 
to do; and those engaging help should deem it a 
part of their brotherly duty to keep themselves well 
informed as to names on the list. This is often as 
great a convenience to chui'ch-members as it is a real 
benefit to the unemployed. 

3. A third form of relief work worthy of attention 
is that of a boarding-place where comfortable accom- 
modations at reasonable prices and with Christian sur- 
roundings may be secured by persons away from home. 
St. Bartholomew's Episcopal Church, New York, has 
a lodging-house for men under the management of the 
Brotherhood of St. Andrew, where only one dollar a 
week is charged, and men are permitted to remain at 
this rate while looking for employment. The Judson 
Memorial Baptist Church, New York, maintains a 
boarding-house which is self-supporting. The rates 
charged, while reasonable, not only cover the running 
expenses, but also pay a surplus into the revenues of 
the church. The Central Christian Church of Kansas 
City, Kan., maintains Goodwill Home for " shelter- 
ing, feeding, and saving the worthy poor." In Los 
Angeles, Cal., is the Flower Festival Boarding- 
House, a home for business women under the care of 
a board of Christian women of that cit}^ The rates 
charged vary according to the salary received by the 
women. At times, in especially unfortunate circum- 
stances, a woman may be received temporaril}" without 
charge, but it is essentially a home for self-respecting 
women, and care is taken that there shall be nothing 
of the charitable institution about its working. The 
home is self-supporting. 

4. There are various methods of giving material 
aid, such as food, clothing, bedding, and fuel. Ex- 
treme circumstances may demand our giving them out- 

294 



RELIEF WORK. 

right. But usually the wise and only harmless way is 
to encourage the people to provide for themselves. 
The Bethany Presbyterian Church of Philadelphia has 
established a coal club, into the treasury of which the 
members pay a certain amount weekly during the year. 
The coal is bought at wholesale, and the members have 
the benefit of the reduced price during the winter. 

Besides these well-known causes for relief, there are 
other and extraordinary cases, such as the need for 
legal or medical advice. While provision is made for 
the latter in free dispensaries and hospitals, but few 
have undertaken to meet the demands of the former, — 
to right the wrongs of the oppressed. The People's 
Mission of New York has the services of competent 
attorneys engaged, and free legal advice is given, and 
' ' numerous cases have been litigated for persons un- 
able to defend their just rights." -^ St. George's Epis- 
copal Church, New York, also has a legal bureau, and 
the relief work of the church is represented by the 
following bureaus : the Legal, Medical, Employment, 
Visitation, and Sanitation bureaus; "all of which." 
says their report, " is done, and done only, in the name 
of Jesus Christ." In that name, indeed, are found the 
incentive and reward of all this work. 

1 Second Convention of Christian Workers, New York, 1887: 
Report of Rev. C. C. GofE. 



295 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XXXVII. 

BENEFICIARY AND LOAN ASSOCIATIONS, AND THE 
PENNY PEOVIDENT FUND. 

In view of the vicissitudes of life, no one doubts the 
importance of the insurance of weekly benefit in event 
of sickness or accident, and of funeral fund at death, 
but some have questioned the advisability of such work 
being conducted by the church. But beneficiary asso- 
ciations are not in the church without strong reasons 
for their existence. The hundreds of insurance com- 
panies, lodges, and associations, with their hundreds of 
thousands of members, bespeak the desire of men to 
provide for themselves and families in times of sickness 
and death. 

1 . The City of Brotherly Love was the first to sug- 
gest that the brotherhood of the church should have a 
beneficiary association, — not one in which there are 
large salaried officers, expensive offices, and not an 
association in which one class of people is enriched out 
of the losses of another, but an association where regu- 
lar dues are paid, sick benefits are given, and at death 
a fixed sum is paid to relatives or friends. 

The members of the Beneficiary Association pay a 
Proposition fee of one dollar, and monthly dues of 
fifty cents. Members of the society who are not more 
than one month in arrears are entitled, when sick or 
unable to follow their usual vocation, to five dollars 
per week for a period of not more than ten weeks in 

296 



BENEFICIARY ASSOCIATIONS. 

any one year. On the death of a member in good 
standing, a funeral benefit of seventy-five dollars is 
given to the widow or legal representative. In event 
that the funds in the treasury are not sufficient to pay 
the death claim of any member, the President makes a 
jpro rata assessment upon all the members in order to 
make up the deficiency. The society as an organization 
is dissolved every twelve months, when the funds of 
the society are equally divided among its members, ac- 
cording to their payment therein. Officers are then 
elected, and the Association enters upon a new year 
with a fresh set of books. 

In speaking of the working of the Beneficiary Asso- 
ciation of Grace Baptist Church, Philadelphia, the 
pastor, Rev. Russell H. Conwell, D.D. , says: "We 
have found it to work excellently, but everything de- 
pends upon the men who manage it. . . . It must be 
carried along on thorough business principles, and con- 
ducted with the same care you would an insurance 
company, having an honest man to attend to it. We 
find the Beneficiary Society will relieve our church of a 
great deal of its charity expenses. The members will 
receive as a matter of right what might otherwise be 
demanded as charity only." ^ 

Rev. J. Wilbur Chapman, D.D., pastor of Bethany 
Presbyterian Church, Philadelphia, writes : " We have 
many benevolent orders, the dues of which entitle the 
members to a benefit in case of sickness and a good 
sum in case of death. These societies have been very 
helpful to us, and we commend them heartily." 

''With regard to the Association • in our Hollond 
Memorial Church," writes the Rev. J. R. Miller, D.D. , 
of Philadelphia, "I can speak only in the strongest 

1 Eeport of the Seventh Convention of Christian Workers, 
Boston, 1892, p. 101. 

297 



MODERN METHODS IN CHURCH WORK. 

terms of commendation. Our Association is only in Its 
second year, but already the help that has been given 
in many individual cases has proved a great blessing to 
the beneficiaries. Among people like those who com- 
pose our church there is great benefit in this banding 
together for mutual aid." 

The Rev. Melville K. Bailey, associate minister at 
Grace Church, New York, in speaking of Grace Chapel 
Men's Club, says: " This is a fraternal mutual benefit 
society. It has one chapter only, that connected with 
Grace Chapel. Its members pay an initiation fee of two 
dollars, and monthly dues of thirty-five cents. In case 
of illness, a member is entitled to draw three dollars a 
week for a limited time. In case of death, one dollar 
is paid to the family by each surviving member of the 
Club. This Club has two especial advantages : 1. Every 
member pays a reasonable sum for its benefits ; 2. Its 
resources are not restricted to receipts from dues, but 
the treasury receives voluntary contributions, in ac- 
cordance with the spirit of Christian charity which acts 
in the church. The Club has an increasing member- 
ship." 

In addition to the real relief given by these beneficial 
associations, there is a further good in that they school 
the people to provide for themselves rather than rely 
on friends and charity in times of misfortune. 
The associations also are trustworthy, and save the un- 
suspecting though well-intending people from being 
imposed on by unreliable and exorbitant insurance 
companies. 

2. Kindred to -these associations for the purpose of 
relieving the poor in times of special demand for finan- 
cial help, are Loan Associations. While the patrons of 
the pawnshops and money " sharks" are many of them 
of the improvident or dissipated classes, there are in 
298 



LOAN ASSOCIATIONS. 

every town a class who, solely through stress of 
cii'cumstances, are brought into financial straits. To 
them sickness, lack of work, or failure of resources 
leaves no resort but the pawn-shop, where the exorbi- 
tant usury of thirty-six per cent renders the redemption 
of the pledge almost impossible. And there is alwaj^s 
forfeiture of goods in event that paj^ment of principal 
and interest are not prompt. In some cases the bor- 
rowers of money have been compelled to pay from 
sixty to a hundred per cent on money. To these, the 
worthy poor, loan associations offer a much-needed 
relief. 

In St. Bartholomew's Church, New York, there is a 
Loan Association. The Rev. David H. Greer, D.D., 
rector of the parish, says that during the past two 
years they have loaned over a hundred thousand dol- 
lars, about seventy thousand of which has come due 
and been paid. The remaining thirty thousand is out- 
standing, and is being paid as fast as it falls due. This 
Association is incorporated under the laws of the State 
of New York, and has a capital of fifty thousand dollars. 
The Association charges but twelve per cent, w^hich just 
about covers expenses, and does not press the payment of 
loans, but deals with its clients with Christian lenienc}^ 
The results have shown that the loss to the Association 
is very small, while the benefits that have accrued to 
the clients, in renewed courage, improved conditions, 
and relief from distress, cannot be calculated. 

The Provident Loan Society of New York ^ is an or- 
ganization opened in that city in May, 1894, for the 
purpose of loaning money upon the pledge of personal 
property. It arose from the financial stress of the 
times. It is incorporated, and has as trustees some of 
the most substantial men of the city. Already it has 
1 Address, 281 Eourth Avenue, New York. 
299 



MODERN METHODS IN CHURCH WORK. 

given evidence of the wisdom of its inception. It 
carries on its business very much after the manner of 
the Society in St. Bartholomew's Church. Although 
few churches can alone carry on so large an undertak- 
ing, there is encouragement to Christian people to en- 
list the interest of the substantial men of their commu- 
nity in a union enterprise of this kind. 

But there is another side to this subject. In many 
of the cases where the time of distress seems unavoid- 
able, it is not really so. In days when all goes well 
and the wages of the bread-winner come regularly in, 
there is a tendency to spend every spare penny in 
luxuries and amusements. Oftentimes it is a feast 
one day and a fast for several days. These people 
know little about planning and nothing about saving. 
Their training, Dr. Oliver Wendell Holmes would have 
said, should have commenced a hundred years before 
they were born. They have no encouragement to 
save. Their savings would be so small that no bank — 
not even a savings-bank — would receive them. The 
chance therefore to lay up for a rainy day is allowed to 
pass and the rainy day finds them unprotected. Our 
larger hope in this matter is in the training of children. 

3. It is to educate the children in the principles of 
thrift and saving that the Penny Provident Fund was 
instituted. Incidentally, also, it teaches the parents 
the same lesson, through the unconscious influence of 
childhood ; and many avail themselves of the privileges 
of the Fund, which is a simplified system for receiving 
and depositing for safe-keeping any amount from one 
cent upward. 

The Penny Provident Fund was organized by the 
Charities Association of New York City in 1888. It 
found place for itself in the want of savings-banks 
which would invite deposits of small sums of less than 

300 



THE PENNY PROVIDENT FUND. 

one dollar. The Fund is for all, old and young, but 
the largest number of depositors, probably, is among 
children from eight to sixteen years of age. There 
is now a large number of depositors, representing a 
deposit of many thousands of dollars, and it is be- 
lieved that little of this money would have been saved 
but for the encouragement given by this society. The 
practical working of the system is very simple. De- 
posits from one penny upward are received, and 
receipted for by stamps affixed to little squares on a 
card arranged for this purpose. By presenting the 
card for cancellation, deposits may be withdrawn at 
any time, provided that no sum less than the whole 
amount deposited be withdrawn. No interest is paid 
to depositors. When the sum of five dollars has been 
saved, the depositor is advised and assisted to transfer 
the account to a savings-bank where interest can be 
earned. The American Bank Note Company makcnS 
the stamps in bright colors in denominations of one, 
three, five, twenty-five, and fifty cents, and one dollar. 
These stamps may be obtained on application to Miss 
Marian Messemer, Secretary, at the Central Office, 
Fourth Avenue and 2 2d Street, New York. There is 
no charge for material, — stamp cards, signature cards, 
envelopes for pass-books etc., — except the cost of 
transmitting. The stamps may be obtained to any 
amount desired. A station should invest in as many 
stamps as can wisely be kept on hand for the business 
of the stamp station. These stamps can always be 
redeemed at the Central Office, whether used or not ; 
so no money can be lost. To illustrate: the stamp- 
station pays, say, $10 for that amount of stamps in 
seven different denominations; it receives, say, $5 a 
week in deposits by the sale of these stamps. It uses 
the amount so received to replace the stamps sold, so 
301 



MODERN METHODS m CHURCH WORK. 

that it can continue to do business indefinitely on the 
$10 originally paid in, and can always obtain that 
money back by a return of the stamps or the cancelled 
stamps. The amount of money, new stamps, and 
cancelled stamps at a station always must equal the 
amount of capital at the Central OflSce, so that there 
is no opportunity for dishonesty. There is no book- 
keeping, as every deposit and withdrawal is evidenced 
by a stamp. No one need to hesitate to open a sta- 
tion of the Penny Provident Fund, as, if found 
impracticable, it may be discontinued and money 
refunded. 

Interest in this saving-system is rapidly increasing 
in churches, schools, children's societies, boys' clubs, 
and other associations. In some instances stations 
have been successfully opened in stores. "In all 
communities the larger part of the want and suffering 
is the direct result of a waste of small sums in un- 
necessary expenditures and the failure to provide, by 
laying up such sums, against possible loss of work or 
against an illness. This primary banking-business is 
educational in its tendency as well as remedial." ^ 
There is every reason why interest in the Fund should 
increase. It is a meritorious institution, and deserves 
support, as do all measures which encourage providence 
and thrift. 

1 Leaflet of the Penny Provident Fund Society. 



302 



THE PLURAL PASTORATE. 



CHAPTER XXXVIII. 

THE PLURAL PASTORATE. 

The idea of the plural pastorate carries us back to the 
time when Jesus sent out the Seventy, " two by two," 
and when " the Holy Ghost said. Separate me Barna- 
bas and Saul, for the work whereunto I have called 
them.'* ^ 

The mediaeval idea, which has even yet a paralyzing 
effect upon the Church, that the minister's work is only 
to preach on the Sabbath, conduct a midweek service, 
marry the betrothed, and bury the dead, is giving way 
to the true and larger conception of ministering to the 
whole man, and working for the redemption of the 
whole world. Churches which have accepted this 
larger mission have for the most part yielded to the 
necessity of two and more pastors. It is sheer folly 
for one man to attempt to faithfully minister to a con- 
gregation of four or five hundred people, and direct 
them in efforts to disciple others and to bring the 
world under the dominion of Christ; and nothing 
short of this is required of the true minister of Jesus 
Christ. Granting then the necessity of the plural 
pastorate, what should be the relationship between 
these fellow laborers? 

New York City has recently witnessed an illustrious 
failure of the co-pastorate. Some other cities have 
had like unfortunate experiences. Reasons are patent 

1 Acts xiii. 2. 

303 



MODERN METHODS IN CHURCH WORK. 

enough ^vhy a co-pastorate is not likely to be the hap- 
piest possible arrangement. 

Churches with successful plural pastorates have a 
recognized head and leader. In a few towns the sec- 
ond pastor is known as the Assistant. But generally 
the second minister is known as Associate Pastor, — a 
better term than "Assistant," which is more sugges- 
tive of a clerk than of a minister. 

Some churches, like the Bethany Presbyterian 
Church of Philadelphia and others, make it a principle 
to have an older man as the associate pastor, — a man 
who because of his jears prefers not to preach reg- 
ularly, and who by reason of his experience and age 
at once commands the confiding trust of the people, 
and is otherwise qualified for the varied demands of a 
large parish. 

The plan of St. George's Episcopal Church, New 
York, is to have only young men assistants. They 
are received from the seminary at graduation, and re- 
main in the work two or three years or until recei\dng 
a call elsewhere. Grace Church, New York, has dor- 
mitory accommodations in Clergy House for six or 
more young men, who are received on seminary 
graduation and given two years' practical experience 
in the large work of Clergy House. Such practical 
experience, combined with thorough collegiate and 
theological training, is a grand preparation for the 
personal responsibility of a parish. Most churches 
having the plural pastorate have a younger man for 
the associate pastor. With difference of age added to 
difference of rank, there are recognized conditions 
which preclude such unpleasant comparisons as are 
bound to be in a co-pastorate. The young man too is 
peculiarly adapted for work with young people. They 
are naturally drawn to one of theu' own age. Again, 
304 



THE PLURAL PASTORATE. 

the age and experience of the pastor forces the young 
man to remember that he is only the associate or 
assistant pastor. As such, he should show in every 
way possible his respect and regard for his senior. It 
is a sad commentary on the plural pastorate that a 
prominent church in one of the Eastern cities was well- 
nigh disorganized because of personal differences be- 
tween the pastor and his associate. Let the associate 
pastor never listen to any word of depreciation of the 
pastor, but rather magnify him and his office in every 
way possible. A compliment given at cost to another 
may well be regarded with all suspicion! On the 
other hand, the pastor will do well to magnify the 
office of his assistant, and so add to his influence 
and usefulness in the church which he serves. 

One difficulty that has been experienced with asso- 
ciate pastorates is the shortness of their duration. 
When acquainted with the people and in a relation of 
highest usefulness, the associate is often called to 
other fields. This doubtless will largely continue. It 
is only a question of time till most young men will be 
controlled by a desire for churches of their own. Yet 
many assistants would probably remain longer, with 
advantage to the church and themselves, if given op- 
portunity for that thought and systematic sermonizing 
on which their future usefulness in so large measure 
depends. Provision must be made for that, one way 
or another, or pastors will continue to suffer periodic 
changes. It is trying and difficult for the young man 
to preach in the pulpit of another, and that too his 
elder and superior ; but preaching is vital to the young 
minister's future. Occasional preaching will also give 
the assistant larger influence in the parish, better 
equip him for present work as well as future, and in 
every way enhance his usefulness as a minister of 
20 305 



MODERN METHODS IN CHURCH WORK. 

Jesus Christ. The assistant should be encouraged by 
the pastor to study. Rev. Dr. Huntington of Grace 
Church, New York, meets with his assistant clergy 
two evenings each month, when a paper is read by 
one of the ministers, and all take part in the general 
discussion. 

In addition to having an assistant minister, some 
churches also have a lay assistant who has charge of 
benevolences. It is well that such departments be in 
charge of laymen, — though only officers or members 
of the church. 

Many churches have a woman assistant who attends 
to parish matters in which the services of a woman 
are clearly demanded. She also works in the mission, 
if there is one under the charge of the church, and 
gathers children into the Sunday-school. In some 
cases she acts as the pastor's secretary, and is generally 
useful in looking up and calling on strangers. 

Thus we see the Church is coming to avail herself 
of the strength which is found in numbers, and of the 
diversity which arises from differing age and sex. 
Freed from the dominion of priestcraft, the Church 
should surround those who are over her in the Lord 
with the warm atmosphere of appreciation and the 
buoying certainty of constant prayer. It is not for 
their own but their works' sake, that the Church is 
bidden to "very highly esteem them in love."^ 

1 1 Thessalonians v. 13. 



306 



FREE-PEW AND PEW-RENTAL SYSTEMS. 



CHAPTER XXXIX. 

THE FREE-PEW AND VOLUNTARY-OFFERING SYSTEM. 

What is to be said of the relative advantages of the 
free-pew and the pew-rental systems? While it is 
true that a consideration of such a subject should be 
approached from the highest standpoint, that the 
question of expediency should be eliminated, it is also 
true that church obligations are hard facts, and we 
must consider the subject in a practical way. 

I, for one, do not feel that the pew-rental system has 
come about without some claims for its existence, and 
we can but recognize that it is the system in use in 
some of our strongest and most aggressive churches. 
As to the advantages of this system, it is claimed to 
be business-like, enabling the officers of the church to 
determine the income of the year, and not only to 
determine but also to guarantee that income. This 
system, it is also said, makes it possible for families 
to occupy the same pew, and thereby deepens the home 
idea of the church. On the other hand, the free-pew 
system has been called the unattainable ideal of the 
dreamer. 

We shall be helped in our study by keeping in mind 
two things : First, by keeping before us just what 
the free-pew plan is. In the free-pew system, as 
commonly operative, the people are free to sit any- 
where in the church building, or are assigned to pews 
in order of application, thus avoiding even the appear- 
307 



MODERN METHODS IN CHURCH WORK. 

ance of social distinction ; and the people are further 
free to give to the support of the church and to the 
cause of Christ as in the sight of God they believe it 
to be their privilege and duty, instead of giving on a 
quid pro quo or commercial basis. 

The second thing to be remembered in this discus- 
sion is that the pew-rental system is not the sup- 
planted system, but the supplanter. It is not until 
the middle of the fifteenth century that mention of 
pew-rents is made. Before that time the entire floor 
of the church was open to the kneeling or standing 
worshipper. But as the founders of churches reserved 
parts of them for the use of their families, soon there 
was the spectacle of private rooms with windows, 
screens, fireplaces and fires, where, as has been said, 
" the godly elite could warm their distinguished per- 
sons." Thus the idea of choice places in the sanctuary 
allotted for a money consideration spread and gave 
rise to the rental of pews. 

Keeping these facts in mind, let us ask by what 
reason the free-pew plan claims place over the pew- 
rental system? 

1. The free-pew system claims for itself all the 
advantages without any of the disadvantages of the 
pew-rental system. The former system also claims 
to be business-like. A fixed income for a year is 
secured under the free plan by the voluntary offerings 
pledged at the beginning of the j^ear. It is further 
claimed that this income is quite as sure as the income 
from the rental of pews ; and experience seems to 
bear out this statement. It may be that there is some 
little loss under the free-church plan, but there is also 
loss under the other system. I believe it safe to say 
that pew churches meet with just as heavy losses, if 
not heavier, than churches with the free-pew system ; 
308 



FREE-PEW AND PEW-RENTAL SYSTEMS. 

and if all the truth were known, we should probably 
find that many pew churches call upon their faithful 
oflScers yearly to make up deficiencies due to the fact 
that the pews were too high to rent or that the sub- 
scribers failed to meet their obligations. As over 
against this, advocates of the free-pew plan hold 
that they can appeal to the enlightened consciences 
of the people, that they can trust those consciences, 
and that the thought of the voluntary offering and 
responsibility for the work prompts the people to 
faithfulness, and inspires them to give as largely as 
they are able. The free-pew plan, it is also claimed, 
meets the demand that families occupy the same sit- 
ting, — provision may always be made for this. 

But we have implied that the pew-rental system 
has real disadvantages. What are they? It may be 
said that the commercial spirit thus entailed over- 
shadows the thought that we are to come into the 
sanctuary and there make our " free-will offering with 
a holy worship." ^ Again, the pew-rental sj^stem 
encourages some persons to give less than they should. 
Certain prices are placed upon pews by the trustees, 
say, two hundred dollars for one pew, and one hundred 
dollars for an adjoining pew ; one man worth a million 
dollars, and ten times as much as his adjoining neigh- 
bor worth one hundred thousand dollars, pays only 
twice as much for his pew, yet he pays all that he is 
asked, and by no manner of logic can we expect him 
to give more. On the other hand, under the free-pew 
plan, the weekly offering is emphasized always as a 
part of worship, and appeal is made to the people to 
give each as God hath prospered him. Thus it results 
oftentimes that a few carry the burden of the expenses 
of free churches ; but in the light of these conditions 
1 Psalm ex. 3. 
309 



MODERN METHODS IN CHURCH WORK. 

this is seen to be an argument for the free-pew plan 
rather than against it. A further disadvantage of 
the pew-rental system is that it alienates certain classes 
from the house of God, — such as servants, the labor- 
ing-classes, and transient people whose business car- 
ries them from place to place, that is, railroad men, 
commercial travellers, and others. In speaking of the 
pew- system excluding servants and laborers. Bishop 
Huntington well says that the church is excluding 
those "whose children in the next generation will be 
the 'lords and ladies of the land.'" Bishop Hunting- 
ton further adds : "By excluding them you not only 
exclude from the Treasury of the Lord the vast sums 
which might be gathered in rivulets to swell the stream 
of Christian benevolence, but you exclude the richer 
and costlier offering of their children and their chil- 
dren's children. And so the policy in the long run 
becomes as short-sighted as the piety is pharisaical."^ 
Now, as to the alienation of working-men from the 
church, I firmly believe the welcome of the church to 
the laboring-man has been real and large. Neverthe- 
less it has not been so regarded by him. In speaking 
of the Church of England Canon Farrar says: " Not 
three per cent of the working-classes, who represent 
the great mass of the people, are regular or even oc- 
casional communicants." ^ It has been estimated that 
the condition of affairs is not much better in this 
country. While it is true that the poor man may 
unjustly arraign the church, it is also true that there 
needs to be sounded abroad a welcome in terms that 
he cannot misunderstand. And this cannot be done, 
I believe, save we offer him a place in the house of 

1 A Sermon before the Massachusetts Free Church Associa- 
tion, 1894. 

2 Quoted by Dr. Strong, The New Era, p. 209. 

310 



FREE-PEW AND PEW-RENTAL SYSTEMS. 

God without money and without price, and where he 
will not be labelled, by his sitting under the gallery of 
the church or other out-of-the-way place, as a poor 
man or person with moderate income. These dis- 
advantages of the pew system are too patent to need 
comment ; they are never denied by the strongest ad- 
vocates of the system, nor is it denied that the free- 
pew plan eliminates these embarrassments. But there 
are other things to be said of this latter system. 

2. The free-pew plan not only claims the ad- 
vantages without the disadvantages of pew-rentals, 
but claims certain advantages over that system. I 
have alread}^ suggested how under the free-will-offer- 
ing plan a man will give a sum more in proportion 
to his income than he would be willing to pay for a 
pew, and that with the free-pew system there is no 
unpleasant discrimination in the seating of people or 
grading them according to their gifts. Furthermore, 
the free-pew idea is Scriptural. "My house," says 
the inspired Word, " shall be called a house of prayer 
for all people."^ The crowning glory of the Saviour's 
mission was, " to the poor the Gospel is preached," and 
*' the common people heard him gladly," while still 
down the ages rings the command, " Go preach the 
Gospel to every creature." The Apostles caught the 
echo of the burning words, and clearly taught the in- 
fant Church that they were "one in Jesus Christ." 
St. James was very definite in his condemnation of 
class distinctions in the sanctuary ; and his Epistle, as 
one has said, is very uncomfortable reading for the ad- 
vocates of rented pews. 

The whole matter may be summed up in the one 

thought of self-effacement. We must learn to think of 

the church, not as ours, but as God's, in trust for us to 

1 Isaiah Ivi. 7. 

311 



MODERN METHODS IN CHURCH WORK. 

administer for the benefit of bis needy children. We 
shall then desire to see the best seats given to those 
who need them most. What we need is emphasis 
placed upon the brotherhood of man in Jesus Christ, 
and for this the free church stands. It is not enough 
that the courtesy or charity of a seat be given. There 
is a stubborn self-respect that resents this. The rem- 
edy must go further than a willingness to give them a 
part of what we pay for; we must keep resolutely 
down the thought that we pay for anything. We must 
simply make an offering to God, must maintain his 
worship because it is the right thing to do, and then, as 
God's institution, let the church take its place in the 
world, his gift to men. 

I would not make any sweeping denunciation of 
those who yet employ the pew-rental system. We 
are the heirs of many mistakes, and this making the 
Father's house a " place of merchandise" may be one 
of them. But with a minister consecrated to the great 
work of saving souls, and with a people impelled by the 
Christ spirit of love, why would not the free-pew plan 
be wholly practicable in any church and in any com- 
munity? Certainly it is in keeping with the thought 
and feeling of this age and the larger Christian life into 
which we believe the Church and the peoples of the 
earth are moving. 

I had purposed to give extracts of letters received 
from pastors showing the success financially and spirit- 
ually of the free-pew system in their churches, but 
space does not permit. In answer to the question 
which I sent to pastors, " W^hat have been your en- 
couragements and discouragements spiritually and finan- 
cially?" I received many letters telling of large gains 
spiritually, of congregations that had doubled and 
trebled in size, and of contributions that had doubled 
312 



FREE PEWS AND VOLUNTARY OFFERING. 

and trebled in size; others spoke of smaller results, 
but nearly all were positive in their statements of real 
encouragements. The discouragements mentioned were 
such as might be incidental to the pew system, — as, 
want of spirituality, lack of interest on the part of the 
people, apparent estrangement of the community from 
the church ; only one pastor expressed the belief that 
more money could be raised by the rental of pews than 
by the voluntary-offering system. 

It is interesting to state in this connection that 
about ninety per cent of the Episcopal churches have 
free sittings ; and the Methodist Episcopal Church is 
fast crowding this noble record. There is a growing 
tendency on the part of all denominations to return to 
the simple plan of free pews and voluntary offerings. 
When the sittings in the Church of England a few 
years ago were made free, the increased attendance 
upon the Sabbath services was at once apparent. The 
records of St. Margaret's Church, London, under 
Canon Farrar show that with the abolition of pew-rents 
the congregation grew until it overflowed into W^est- 
minster Abbey. Many more illustrations might be 
given, showing how the free-church plan has been 
blessed with great increase spiritually and financially. 
But we do well to recall the words of Bishop Hunting- 
ton : "We do not expect free churches to be proved 
to be right because they are successful, but that by 
and by they will be successful because they are right. 
God will bless them if he approves them ; and if he 
blesses them they will succeed." ^ 

While it is true that the renting of pews is a departure 
from the methods of the early Church, it is also true 
that this method of securing revenue has been the estab- 

1 A Sermon before the Massachusetts Free Church Association, 
1894. 

313 



MODERN METHODS IN CHURCH WORK. 

lished custom of the Church during many years. It thus 
becomes necessary that the church which would discard 
the pew system must stand ready to put something sat- 
isfactory in its place. The voluntary offering, when 
carried out in a wise and S3'stematic manner, has proved 
such a substitute. Some churches have abused the sys- 
tem by making it a sort of tariff levied by the church 
officers as appeared in their judgment just. This, 
however, is not the common or the Scriptural practice. 
Mr. Robert C. Ogden, in his '' Pew-Rents and the New 
Testament : can they be Reconciled ? " urges that the 
church should have no pledges of any kind for the 
support of its work. It may be that Mr. Ogden is 
right, but he largely stands alone in this view of the 
matter. Most churches having the voluntary-offering 
system, ask their members at the beginning of the 
financial year to indicate in writing (cards having been 
provided for this purpose) the amount that they desire 
to contribute weekly to the support of the work of the 
church for the ensuing year. The amount of such 
contribution is left to the individual conscience, en- 
lightened by a clear and definite statement as to the 
needs of the church. The amount of the pledge is 
known only to one oflficer, and may be revoked at any 
time. A package of envelopes — an envelope for each 
week in the year — is sent to all pledging a weekly of- 
fering. This plan enables the church oflficers to cal- 
culate approximately the income of the year from the 
envelope system. This is a large gain over the plan 
suggested by Mr. Ogden ; and to say that this plan is 
not voluntary seems to be a narrowing of the meaning 
of that word. When the aggregate amount pledged is 
not sufficient to meet the expenses of the year, a 
special offering is sometimes taken to cover the bal- 
ance needed, and is usually taken on Easter Sabbath, 
3i4 



FREE PEWS AND VOLUNTARY OFFERING. 

when it is called an Easter Offering. As an aid to 
memory in the use of the envelopes, the Faith Presby- 
terian Church, New York, has a card hanging in t^he 
vestibule. This card contains a record by Sundays 
for an entire year. At the left is the number of every 
pledge envelope, and every week the amount contributed 
by the person whom this number represents is filled in. 
No names appear, but the pledger by a glance at the 
card is enabled to tell whether or not he is in arrears, 
and the amount. Also any person interested may 
estimate how much is being paid in weekly to the treas- 
ury of the church. The pastor. Rev. James S. Hoad- 
ley, D.D., has found this plan to be of great aid in 
educating the congregation to regularity in their offer- 
ings. Similar plans have been used elsewhere, and are 
regarded as being of great service. There are churches 
too which provide envelopes bearing the date for the 
offerings, for the Boards and benevolences of the 
church. 

Granting that the free-pew and voluntary-offering 
system is the better system, how can its substitution 
for the pew-rental system be brought about? The 
Rev. Howard A. Bridgman. D.D., in his crisp and per- 
suasive article, "A Plea for Free Pews," ^ makes the 
following admirable suggestions for bringing about 
such a change: "Begin at once a campaign of agi- 
tation and education. Scatter suitable literature. 
Bishop Huntington's sermon, ' God's House Open to 
God's Children ; ' Dr. Rainsford's pamphlet, ' Let us 
Anchor our Churches and make them Free ; ' and 
Robert C. Ogden's little book, ' Pew-Rents and the 
New Testament: can they be Reconciled?' all treat 
the subject in a judicial and admirable spirit. In en- 
deavors to secure the desired result the ' don't's ' are 

1 Published in leaflet form, 1 Somerset Street, Boston, Mass. 
315 



MODERN METHODS IN CHURCH WORK. 

quite as important as the ' do's.' Don't be impatient 
or scold. Don't claim everything for the free system, 
or make the pew system responsible for all the failures 
of the Church to reach the masses. It is n't. More- 
over, it is not a specific for all the diseases or a sol- 
vent for all the problems now afflicting the Church. 
Don't bring things to a head prematurely. Quiet, per- 
sistent, patient effort is what tells." ^ 

A pastor of a large church in a New England town 
of some ten thousand inhabitants mailed leaflets and 
literature on the free-pew question to members of his 
parish as often as once a month for nearly a whole 
year. An influential member of the congregation 
strongly opposed anything that looked like a change 
from the pew-rental system, but yielded to the quiet 
invitation of the minister to investigate the matter, 
with the result that he became a strong advocate of the 
free-pew plan, although not a Christian man. 

One thing should be guarded against : leaving the 
free-pew system to take care of itself. It demands 
thought and time, sympathy and support, as does every 
good work. The plan will serve no better than an}^ 
other, unless along with it there is the Christ spirit of 
welcome, and the heart warm and aglow with divine 
love. Well says Dr. Bridgman : "Better the rental 
system with a real cordiality pervading the church 
than the free-pew system where no hands are extended 
in welcome and no hearts beat in sympathy for the 
stranger. It is asking too much of even the best 
system in the world to expect it to flourish in an envi- 
ronment of icebergs." ^ 

1 A Plea for Free Pews, pp. 16, 17. 2 ibid. p. 12. 



316 



CHURCH PROGRAMMES. 



CHAPTEK XL. 

CHURCH PROGRAMMES, YEAR-BOOKS, BULLETINS, VES- 
TIBULE CARDS, PAPERS, LETTERS, AND ADVER- 
TISING. 

1. The Sunday programme in use in so many of our 
churches is of service in many ways. The pro- 
grammes of larger churches are usually a four-page 
leaflet, the first being in the nature of a titlepage ; the 
second giving the programme of worship ; the third, 
notes relative to church matters ; and the fourth a cal- 
endar of the services of the Sabbath and the meetings 
of the week. In looking over different programmes, I 
find it the custom of some churches to give usually one 
or two notes relative to the work of the church at 
large. Sometimes helpful quotations are given from 
writers like Charles Kingsley, Phillips Brooks, and 
others. This page also gives opportunity for public 
recognition, in one form or another, of services to the 
church which may be deserving of mention. Notes 
relative to the meetings and work of various societies 
magnify their importance, and show that their work is 
known and appreciated by the pastor and the church- 
members. The names of new members received into 
the church and into the several societies from time to 
time, appear on this page. 

On this page of notes some churches give the record 
of the parish work for the month, under such sub- 
jects as, "Visits Made and Received," "Strangers 
317 



MODERISr METHODS IN CHURCH WORK. 

Greeted," "Number of Meetings," "Classes Con- 
ducted," " Baptisms," •' Marriages." 

There is opportunity in this bulletin also for the pas- 
tor to say many things which he cannot always say 
from the pulpit ; and say them in the hope of having 
them remembered through the calendars being carried 
into the homes represented in the church, and having 
the programmes reach members who from one cause 
or another are necessarily absent from the church 
service. Everything that can be said in favor of 
church papers may be said in favor of church pro- 
grammes. He certainly has a peculiar church who 
cannot utilize every line of space in such a Sabbath 
calendar. 

The fourth page of this Sunday programme usually 
contains the announcements of the meetings for the 
week, giving the day, the hour, and the place. In 
a large congregation where the meetings are manj^ 
a printed list becomes absolutely necessary, and 
even in smaller congregations where the notices are 
few it has been found advantageous. Some village 
churches instead of four-paged programmes use only 
a single leaflet, omitting the order of services and 
indicating only the meetings of the week, and giv- 
ing notes relative to various departments of church 
work. In addition to the convenience to the people 
of a memorandum of the meetings, the programme 
saves the time and distraction of making announce- 
ments from the pulpit. The cost of such a slip is 
very little. 

In addition to the important service of a Sunday 
programme in keeping the weekly meetings before 
the people and acquainting them with the work of the 
church, the calendar makes the best kind of an invita- 
tion to the services to send to strangers and non- 
318 



CHURCH PROGRAMMES. 

church-goers. Many pastors send these calendars 
every week to those persons whose names have been 
obtained through the pulpit reception and by other 
means. Large numbers are also left in hotels and 
public places. For this mailing-list and public distri- 
bution the Marble Collegiate Church of New York City 
has a special programme, with the announcement leaf 
bearing a special invitation to strangers and people 
who are without a church home. 

A simpler way of giving such invitation is by 
pasting the following slip on the regular Sabbath 
programme : — 



Cl)e JHatitfiion ^benue ^xtehyttvim CI)tttcI) 

extends a cordial invitation to transient guests 
and to all who are without a regular church 
home in our city, to attend the services indi- 
cated in this Bulletin. 

C^e ;PlaIiifi!on ^benue l^refibpterian C^ttrcb 

is located on Madison Avenue and Fifty-third 
Street, and may be conveniently reached by 
the Madison Avenue cars. 

3[f pott are a ^tran^er 

we ask that you make yourself known to one 
of the ministers or to one of the ushers, 
thereby enabling them to give you a special 
welcome. Ushers will be in attendance to 
show you to a sitting. All seats are free. 



The above is a slight modification of one used by the 
Westminster Church, Buffalo, N. Y. When the slip 
is printed, one end is gummed for the purpose of 
attaching to the calendar. 

319 



MODERi^ METHODS IN CHURCH WORK. 

Many churches always have a prominent note which 
expresses the welcome of the church to strangers. 
The following appears on every calendar of the Marble 
Collegiate Reformed Church, New York : — 

ITS WELCOME. 

Welcome is the shibboleth that will win the people, so 
long as there is a vacant seat in the sanctuary no person 
shall be kept waiting in the vestibule. Welcome to lofty 
and lowly! Welcome to old and young! Welcome to 
capita] and labor ! Welcome to the wise and the unwise ! 
Welcome to all to a place in our Father's house ! 

2. Church Year-Books. In comparing a large 
number of year-books which have been received, there 
appears a suggestive difference in them. Several 
manuals give only the names of the officers and com- 
mittees, the several societies of the church with their 
officers, and the church roll with the residence of the 
members. Others include the rules of the officers of 
the church and their duties, the Articles of Belief, 
and lists of accessions and deaths during the year. 
Some contain an historical sketch of the church. The 
majority of the year-books, however, while incorpo- 
rating some or all of the above facts, have a yearl}'^ 
pastoral letter and reports from the secretaries of the 
several societies, stating briefly the object of the 
society, the work which it has been doing, sometimes 
indicating mistakes that have been made, and sug- 
gesting wa^^s for improvement, and mentioning oppor- 
tunities and possibilities which may awaken more 
earnest .effort. Such a year-book is of great value 
in bringing before the church-members the work of 
the several societies, and showing their inter-relation 
as an organic whole. 

320 



CHURCH BULLETINS. 

It is an innocent mistake, but a serious one, to 
assume that all other church-members are acquainted 
with the work of the society which is nearest our own 
heart. Many of them are as much absorbed with the 
work of their own society as we with ours. Much 
will be gained, and a common inspiration given, when 
we learn of the work which all are trying to do, and 
realize that after all we are but parts of one harmonious 
whole. 

The expense of the year-book may be met, if de- 
sired, by filling the last pages of the book with 
advertisements . 

3. Church Bulletins. Bulletins on the outside 
of the church are more and more coming into use. 
These have permanent letterings, with name of pastor, 
and calendar of services for the week. Below this, a 
space is left for putting in a lettered card, by which 
the pastor announces weekly the subjects of his ser- 
mons. The bulletin also gives opportunity for special 
notices during the week. Tt is a simple arrangement, 
and is an outer indication that the church is alive 
within. In the case of a church that is open daily 
for prayer and meditation, a bulletin announcing this 
fact may be placed on the outside. Many churches 
are so arranged that it is necessary to call attention 
to the fact that they are open ; and it is comforting 
and inspiring to the passer to read this invitation, 
whether he avails himself of the privilege or not. 

4. Vestibule and motto cards are also becoming 
more largely used. The vestibule cards, for the pur- 
pose of expressing the welcome of the church to 
strangers, are in attractive but plain lettering, and 
are hung in prominent places near the entrances. 
The following illustrates the general character of 
these cards ; — 

21 321 



MODERN METHODS IN CHURCH WORK. 



"ALL YE ARE BRETHREN." 

"THE RICH AND THE POOR MEET TOGETHER." 
THE SEATS IN THIS CHURCH ARE FREE. 
VOLUNTARY OFFERINGS SUPPORT THE WORK. 
YOU ARE WELCOME TO A CHURCH HOME HERE. 



Other churches have similar messages of welcome 
lettered on the wall ; and in their lecture and society 
rooms have a large number of pretty cards bearing 
Scripture passages hanging about the rooms. 

The motto cards are as helpful in awakenmg senti- 
ments of worship as the vestibule cards are of service 
in expressing the welcome of the church. 

5. Church Papers. The church paper, published 
monthly, is another means of increasing the interest 
in the parish, and of extending this interest to larger 
spheres. There are publishing-houses which provide 
papers of from ten to fifteen pages, allotting certain 
pages to a church for its church news and such adver- 
tisements as it may secure. The reading matter pro- 
vided by the publishing company is of general interest 
and of such nature as might be expected in a church 
paper. The publishing company largely covers its 
expenses by advertisements, so that the cost to a 
church is only a nominal one, which can easily be cov- 
ered by a few local advertisements. This provides 
for free distribution of the church paper, which brings 
the work of the church before the members and the 
community, and places helpful literature in many 
homes. 

5. Letter- Writing. The value of letter-writing, in 
the work of the parish, cannot be overestimated. It 
was Goethe who said, ' ' If you would know how others 
322 



ADVERTISING THE SERVICES. 

think and feel, know thyself." One thing we all know 
is our appreciation of letters ; Uncle Sam's messengers 
are always welcome, and too are subject to the immedi- 
ate call of the busy pastor. Letters are the most direct 
and effective means of all advertising. The pastor 
who does not thus make use of the pen is letting rust 
one of the mightiest instruments that God has given 
him. A warm, kindly letter is as a breath of the soul, 
and goes directly to the soul. However, the busy 
pastor cannot write many letters ; but by the mimeo- 
graph he can write a letter in his own hand to every 
member of the congregation, and too in almost as 
short a time as it takes to write one letter. A mimeo- 
graph which will last for years, and meet the largest 
needs, costs only from eight to twelve dollars. It is 
invaluable, and can be used for all sorts of writing 
where a number of copies are needed, whether ten 
copies or a thousand, — letters, special notices, invita- 
tions, teachers' reports, etc. I speak at length of the 
use of the mimeograph, as I know from experience how 
advantageously it may be used, and how indispensable 
it has become to pastors who use it. 

6. Advertising the Services. Another important 
work is advertising the Sunday services. There are a 
good many ways in which this can be done. Of 
course, nothing is so good as a personal invitation 
from one of the church-members. Notices of meetings 
by hand-bills may be distributed in stores, boarding- 
houses, and public places. Printed, type-written, 
mimeographed, or — best of all — personally written 
letters should be mailed to those who are known to be 
without a church home, to students, and to transient 
guests at hotels. News-agents who handle large num- 
bers of daily papers can be hired for a small fee to 
place the invitation circular in all the papers which 
323 



MODERN METHODS IN CHURCH WORK. 

they sell aud distribute. Still other means may be 
employed, such as notices in the papers, church bulle- 
tins, hand-bills on the street, framed announcements 
in hotels and barber shops. Care should be taken to 
have the circulars printed so that the}^ will attract the 
eye. This advertising should be continuous and per- 
sistent. " The secret of successful advertising for the 
gospel's sake is the same as that of the successful 
advertising of the merchant: 'Keeping everlastingly 
at it brings success.' "i 

The Rev. William H. Fishburn, D.D., pastor of the 
Second Presbyterian Church of Columbus, 0., has 
large evening audiences and a most successful plan for 
advertising his services. When he assumed the pas- 
torate, there was practically no evening congregation, 
but within a few months he had an evening audience 
of from one thousand to thirteen hundred people. Dr. 
Fishburn commenced advertising by issuing large num- 
bers of Invitation cards to the church services, printing 
some weeks as many as fifteen thousand cards. These 
were done up in packages of one hundred, seventy-five, 
fifty, twenty-five, and ten, held together by rubber 
bands. They were given to the people for distribution 
after a sermon on church work delivered at the morn- 
ing service. Members were to say, as they passed out 
of the church, whether they wanted one hundred, fifty, 
twenty-five, or ten, aud received what they asked for. 
The results were immediate. When the pastor delivers 
a special sermon or series of sermons, cards are in like 
manner distributed by the male members of the 
church to the people sought to be reached. This is 
accomplished by dividing the cit}^ up into convenient 
districts. The plan of advertising includes also get- 
ting the evening audience themselves interested in the 

1 The Fishin' Jimmy Club, bv Rev. Dr. John Clark Hill, p. 29. 
324 



ADVERTISmG THE SERVICES. 

distribution of cards ; appeal is made to them to take 
packages of invitation cards to distribute during the 
week. This at once gives the netu-comers something 
to do, and stimulates theiii* interest. At times the 
cards are taken to stores to be wrapped with parcels ; 
they are carried through the markets and dropped into 
baskets, and are given to the elevator boys at the 
hotels. The printing of the cards is in plain bold type, 
the main object being to convey the message. 

A question that naturally arises with many churches 
which would like to undertake such advertising is, 
"Can we afford it?" Another question might well 
suggest itself, "Can we afford not to do it?" The 
common experience is that the increased collections 
resulting from increased attendance upon the services 
of the church covers not only the cost of printing and 
incidental expenses, but also adds considerably to the 
general fund of the church. It pays ' ' manifold more 
in this present time, and in the world to come life 
everlasting." 



325 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XLL 

CHURCH ARCHITECTURE. 

The new methods of church work are ha^^ng a marked 
effect on church architecture. Churches built in years 
past are totally unsuited to the busy life of the modern 
house of God. Many of them have neither the grace, 
beauty, or utility of the ancient temple, nor the practi- 
cal and aesthetic value that modern architecture gives 
to buildings constructed for other purposes. Like the 
Chinese Wall, these churches seem to have been built 
to keep the people out. Nothing more discouraging 
can be imagined than the attempt to carr}^ on a broad 
Christian work in cramped and unattractive quarters ! 

Let us see what kind of a building the new church 
requires to carry on her work. In this investigation 
we cannot do better than to take as an example the 
beautiful new Pilgrim Congregational Church of Cleve- 
land, O. This noble edifice contains forty-three 
separate apartments. The spacious auditorium, with 
its gallery, will seat thirteen hundred. All of the 
space in the auditorium is utilized, as the seating is 
amphitheatrical in form, the aisles radiating from the 
pulpit, which is in one corner. This location of the 
speaker makes the gallery, which occupies the two 
sides converging to the corner opposite the pulpit, 
very pleasant, since every occupant of the gallery is 
brought into a position facing the speaker. The 
organ and choir, with sittings for one hundred, occupy 
326 



CHURCH ARCHITECTURE. 

an addition on the side of the church at the left of the 
pulpit. The fourth side of the church, at the right of 
the pulpit, opens by sliding doors into the Sunday- 
school room, by the use of which the auditorium may 
be made to accommodate twenty-four hundred people. 
The Sunday-school is provided with class-rooms, both 
above and below stairs, including in all twenty rooms 
for the use of the school. All the doors of the class- 
rooms may be opened and closed by steam power, 
which is controlled by levers from the superintendent's 
desk. The offices of the pastor, his associate, and 
assistant occupy the remaining rooms on this floor. 
On the ground-floor of the church, beneath the audito- 
rium and Sunday-school rooms, are the rooms in 
which the educational and industrial work is carried 
on. The gymnasium is found here, with dressing- 
rooms for men and women. Here, too, are the drill- 
rooms for the Boys' Brigade, capacious dining-room, 
kitchen and pantry, ladies' parlor, reception-room, and 
reading-rooms for the various societies of the church. 

Other churches devote the church proper to audi- 
torium, choir-rooms, and lecture-room or chantry, hav- 
ing another building — called the parish house — in 
which to carry on the institutional work of the church. 
This is the case with Jersey City Tabernacle, which 
has the People's Palace for housing every activity of 
the church. In such a building it is more convenient 
to have swimming-baths and gymnasiums than in the 
church proper. Many ministers who are in full sym- 
pathy with industrial and educational work urge the 
use of an outside building for that purpose, — not that 
the church building would be desecrated by loving 
ministries "in His name," but for reasons of economy. 
Other ministers urge that institutional work should be 
conducted only in the parish house, that the church 
327 



MODERN METHODS IN CHURCH WORK. 

proper may be associated in thought with the one idea 
of worship. It is evident that the parish house would 
meet the need of those churches which are circum- 
scribed in the size of their church lot, or where ad- 
ditions or changes of the church edifice would be 
impracticable. St. Bartholomew's Church, New York, 
has a well-equipped parish house, containing accom- 
modations for the Rescue Mission, the clubs, classes, 
and clinics. The house is fully in use, from the 
restaurant in the basement to the roof garden on the 
top. This roof garden is a unique idea, which might 
well be copied by other churches in the cities. It is 
open on five evenings in the week. Here, on the hot 
summer nights, there is music, and an opportunity to 
breathe a better, cooler air than that of the streets or 
the stifling rooms below. To prevent overcrowding, 
the roof garden is open to certain classes on certain 
nights, and on the evening devoted to women and 
babies there are refreshments. But the roof garden is 
adapted to other purposes than amusement. Why not 
make use of it during the sultry months of summer for 
preaching services and other gospel meetings ? 

The Fourth Congregational Church of Hartford, 
Conn., has drawn plans for a new church edifice, 
which, in addition to a spacious auditorium, lecture- 
room, and Sunday-school rooms, will house the various 
departments of institutional work. The plan also seems 
to solve the problem of support for down-town churches. 
The building is to be six stories high, and the three 
upper floors are to be rented for offices and other 
purposes, which will in large part meet annually the 
church expenses. 

Attention to minor details in planning a church does 
much to make it pleasant and homelike. The color of 
the carpet, the style and coloring of the decorations, 
328 



CHURCH ARCHITECTURE. 

attention to the heating, lighting, and ventilation, — 
even to the quality of the carpet lining that softens 
the footfall, — all play their part in making the house 
of God a restful place to every sense. The Lincoln 
Park Baptist Church of Cincinnati, O., will soon 
erect a church having some new features. Among 
them is an Old Folks' Gallery, with the most comforta- 
ble upholstered seats possible. They also plan having 
a balcony on the front of the church, where a band may 
be stationed for summer-evening concerts before ser- 
vices. There is such a balcony on the front of Grace 
Baptist Church, Philadelphia, and music is rendered 
there at midnight before New Year's and Easter. In 
the Hollond Memorial Presbyterian Church, Philadel- 
phia, the stairs to the gallery go up from the auditorium 
instead of from the vestibule, the idea being to make 
the occupants of the gallery feel themselves to be an 
integral part of the assembly. 

The study of architecture is a fascinating one, and 
churches and cathedrals have always stood among the 
highest tj^pes of the builder's art. We need not sacri- 
fice the "frozen music." We may still have our 
groined arches, our flying buttresses, and our graceful 
spires, our deep pealing organ, and our stained-glass 
windows. But with these things we should have the 
beauty of the practical and the adaptation of structure 
to the varied uses of the church, which has for its high 
ideal ministering to the whole man on every day of 
every week. 



329 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XLIL 

MOBILIZING THE WOEK. 

The multiplication of societies in a church incident to 
the demands of different kinds of work may appear to 
break the church as an organic whole. The individual 
society sometimes magnifies the importance of its own 
sphere of action at the expense of other church work, 
thus interfering with that perfect unity of feeling and 
of purpose and that fellowship of believers which 
should characterize the body of Christ. And where 
there is want of unity and plan in the various organi- 
zations of the church, forces often collide or misspend 
themselves, and the result is discouragement and 
sometimes the abandonment of worthy endeavors. To 
counteract this disintegrating tendency, and to fuse 
and solidify the work and bring the several parts into 
such articulate and sympathetic relations that one 
spirit and purpose shall animate all, a representative 
council or pastor's cabinet is most effective. The 
meetings are usually held monthly. This council 
consists of all the church officers by whatever name 
they may be known, — officers of the Sunday-school 
and the heads of all the various organizations in the 
church. All the societies in the church, both old and 
young, are represented in the cabinet ; thus it is easy to 
prevent overlapping in work, each society is stimulated 
by hearing of the work of the other societies, young 
and old are mutually helped, and all appreciate the 
330 



MOBILIZING THE WORK. 

oneness of the work. Besides the feeling of unity 
amons: the church-workers that such cabinet meetinsj en- 
genders, it is of incalculable assistance to the pastor 
by placing him in touch with the various societies 
without the necessity of going to the various heads for 
information. At the cabinet meetings he has the 
opportunity of receiving from the representatives of 
each society and committee all the facts as to the 
day-by-day life of the organization, and to give, in- 
dividually and as a whole, words of advice, sympathy, 
and appreciation. He in return experiences the en- 
couragement of the presence and discussions of head 
workers gathered around him, and comes into pos- 
session of details which it would be impossible other- 
wise to obtain, and receives suggestions which could 
in no other way be secured. We would discount that 
college president who did not avail himself of the 
helpful discussions of his college faculty. Can the 
pastor any the less afford to let pass the helpful 
suggestions of his workers? True, he has the church 
oflScers as advisers, but church officers do not by any 
manner of means know all the practical workings, the 
encouragements and difficulties, of the several societies. 
Such meetings will be of help to the officers as well 
as to the minister. The ideal church is the unified 
church, in which the pastor is as one who sits in the 
midst of a complicated system of machinery all work- 
ing in perfect harmony, — able to see at a glance 
just how everything is going, and able to direct and 
control the energy of every part. Such a church 
through the subordination of all individual preferences 
to the one great object of advancing the kingdom of 
God upon earth, must indeed be a great power. 
There is one practical suggestion in this connection 
that ought to be made : the pastor should be an ex- 
331 



MODERN METHODS IN CHURCH WORK. 

officio member of every nominating committee of 
every society. Without being dictatorial, he can 
help to the wisest choice of officers, as no one so well 
as he knows the influence and qualifications of members 
for such important trusts. 

Incidental to the discussion in the chapter on 
" Women's Work" are other suggestions for mobilizing 
church work. 

There is yet a broader way of looking at this 
question of mobilizing the work, — that of mobilizing 
not merely the work of the several societies of a 
church, but the work of the several churches of a 
community. Union effort of churches in certain di- 
rections in no way limits or interferes with the regu- 
lar work of the individual church ; rather it enlarges 
its work and increases its opportunities for doing 
good. The broader conception of the mission of the 
Church, that her duty is to work for the salvation of 
society as well as the individual, at once brings the 
churches into sympathetic relation and into appre- 
ciation of the need of co-operation. Only in union 
effort can the churches be thorough in theii- work in 
the community, or hope to effect a social redemption. 
The demands are so great that if the churches stand 
alone the work will remain undone. There is need 
of the power of concerted action that comes through 
organization. There may be other societies in the 
town which aim to raise the tone of citizenship, work 
for civic improvements, promote the interests of 
labor, arouse the public conscience, and influence 
legislation in the interests of temperance, education, 
equity, and morals, but the churches have a duty in 
this matter which cannot be delegated to another. 
This great work has been placed on the children of 
God, and we should bring the tremendous influence 
332 



MOBILIZING THE WORK. 

of the churches into all that affects the interests of 
society, civic interests as well as religious, and work 
together for the public weal. 

The plan suggested for church co-operation by 
the Evangelical Alliance ^ is a very simple and com- 
prehensive one; namely, a Board of Managers or 
Executive Committee, consisting of the pastor and 
two members from each church. A Standing Com- 
mittee is then appointed on each line of work 
which the Executive Committee decide to undertake, 
the names being selected from the lists of indi- 
vidual members of the local church alliance. Of 
course, every community will have its own problems 
and needs, but for general lines of work the Evangeli- 
cal Alliance suggests, among others, the following: 
Committee on (1) Social Conditions; (2) Evangeli- 
zation; (3) Relief; (4) Temperance; (5) Sunday 
Observance; (6) Law and Order; (7) Municipal 
Reform; (8) Civic Improvements; (9) Labor; 
(10) Education and Recreation. 

The object of such church co-operation is not to 
compete with other societies in the community work- 
ing to the same end, but is to co-operate with them. 
" Thus the Alliance Standing Committee on Temper- 
ance appoints a sub-committee to confer with what- 
ever temperance organizations there may be in the 
town, and ask how the churches can best co-operate 
with them to serve the cause of temperance. The 
Alliance Standing Committee on Labor appoints a 
sub-committee to confer with labor organizations and 
arrange for such co-operation as will best enable the 
churches to serve the interests of labor, etc." ^ 

1 Rev. Josiah Strong, D. D., General Secretary, United Chari- 
ties Building, Fourth Avenue and 22d Street, New York. 

2 Evangelical Alliance, Leaflet No. 6, p. 7. 

333 



MODERN METHODS IN CHURCH WORK. 

Since the Church has no right to delegate to another 
this work for society, the churches should not hesi- 
tate to form an alliance, although there may be exist- 
ing organizations in the town for similar purposes. 
The Church Alliance will then be able, usually, not 
only to co-operate in, but also to co-ordinate, the work 
of the several societies. 

The Evangelical Alliance, which was formed in 
England in 1844 and in the United States in 1867, 
and which has done such a large and praiseworthy 
work, is always ready to co-operate in the organi- 
zation of a local alliance of churches by sending 
helpful literature, and in other ways as it may be 
able. 

I do not believe it possible to over-emphasize the 
urgent need of church co-operation. Union effort 
will open many avenues of service before unknown, 
place the churches in possession of invaluable facts 
for their work, prevent needless overlapping, and the 
greater crime of new churches being built when not 
needed, or where they would only deplete other 
churches and force all to suffer a struggling exist- 
ence. Greater inspiration would come to all the 
churches because of this larger view of their mission 
in their co-operation for the great end of social regen- 
eration. And we must work for the regeneration of 
society. The sooner we give ourselves to the task, 
the sooner will God's Kingdom come. It would be 
praiseworthy to save what people we could from a 
sinking ship, but it were better to save both ship 
and people. With church co-operation denomina- 
tional differences could still continue; but with the 
churches working together to extend the Kingdom, 
with eyes fixed alone on Jesus Christ, and hearts 
filled with the Holy Spirit, our churches would make 

334 



MOBILIZING THE WORK. 

a resistless march, without one wavering line, till 
soon the world, with all its business, all its learn- 
ing, all its art, all its kingdoms, would be gathered 
up into the one unified and perfected Kingdom of 
our God. 



335 



MODERN METHODS IN CHURCH WORK. 



CHAPTEE XLIII. 

RESULTS OF THE NEW METHODS. 

Every good tree bringeth forth good fruit, biit a corrupt tree 
bringeth forth evil fruit. A good tree cannot bring forth evil fruit, 
neither can a corrupt tree bring forth good fruit. . . . Therefore, by 
their fruits ye shall know them. — St. Matthew. 

Among the first questions asked regarding churches 
which are carrying on institutional work are : How 
have the new methods succeeded ? What have been the 
spiritual results? Is the work a success financially? 
These questions may be said to go to the heart of the 
matter ; they at once determine the kind of tree, whether 
it be good or evil, and the leaders in the new move- 
ment willingW give answer. 

But in noticing the results of the new methods in 
churches we must bear in mind two things : First, that 
the new methods in many of these churches have suc- 
ceeded where the old methods failed^ or that the new 
methods have met with much large}- results than the 
old methods. Second, in measuring the new methods 
we must measure them as we would measure a projec- 
tile, — not only by the work accomplished, but also by 
the resistant force which they have had to overcome. 
It is comparatively easy to build up a large and strong 
church where the conditions are favorable, — an increas- 
ing population of a church-going and an accessible 
people. But when, by birth and training, environment, 
inaccessibility, and other conditions, people are alienated 
336 



RESULTS OF THE NEW METHODS. 

and separated from the Church, her task in winning them 
is far more difficult. 

Now, as to some of the results of the new methods, 
what are they? 

The Central Presbyterian Church, Rochester, N. Y., 
Rev. Henry H. Stebbins, D.D., pastor, has grown under 
the Open Church system, since Dr. Stebbins assumed 
the pastorate in March, 1888, from a membership of 
885 to 1,688, and the membership of the Sunday-school 
has grown from 800 to over 2,500. 

In the Westminster Church, Buffalo, N. Y., Rev. 
Samuel Van Vranken Holmes, pastor, the gain in at- 
tendance at the services of the church under the Open 
and Free system, has been one hundred per cent, and 
the financial gain has been fully fifty per cent. 

Rev. G. R. Robbins, pastor of Lincoln Park Insti- 
tutional Baptist Church of Cincinnati, O., reports that 
though that church is poorly located and unattractive 
in outward appearance, God has blessed them wonder- 
fully. During the seven years of institutional work the 
membership has increased from 240 to 707. 

Rev. John C. Emory, pastor of the Waverly Congre- 
gational Church, Jersey City, N. J., in answer to the 
question, " What have been the gains, financially and 
spiritually, of the new methods? " writes : " Five times 
as many converted and uniting with the church. Col- 
lections double." In Mr. Emory's address before the 
Open Church League, New York, 1894, he said, in 
speaking of his church: "The income was formerly 
each year $700 to $800 behind. It is now ahead, and 
a $25,000 mortgage is being paid off." ^ 

Berkeley Temple, Boston, Rev. Charles A. Dickinson, 
D.D., pastor, has grown in seven years from a mem- 
bership of about 300 to over 1,100. About half the 
1 Report of League Conference, p. 11. 
22 337 



MODERN METHODS IN CHURCH WORK. 

additions have been on confession. The congregations, 
which formerly numbered about 250, now fill the house. 
They frequently have 1,500 at an evening service. 
From 8,000 to 12,000 pass through their doors in the 
aggregate during each week. This church is now the 
largest church of its denomination in New England. 

Rev. S. Sherberne Matthews, pastor of the Hanover 
Street Congregational Church, Milwaukee, says: "In- 
stitutional methods have been in use here for some 
three years, during which time I think the membership 
has nearly doubled," 

Rev. Warren G. Partridge, pastor of the Ninth Street 
Baptist Church, Cincinnati, O., reports an addition of 
854 members during four years, and says, "We usually 
have conversions every week of the whole year." 

The membership of the Calvary Methodist Episcopal 
Church, New York, Rev. A. B. Kendig, D.D., pastor, 
increased from 1,200 to 1,500 during two years of the 
new methods. 

Dr. John L. Scudder, pastor of the Congregational 
Tabernacle, Jersey City, N. J., says: " Without these 
methods we should have died long ago, but with them 
we have steadily grown in numbers and power." 

The Pilgrim Congregational Church of Cleveland, O. , 
has been employing the new methods during the five 
years of the pastorate of the Rev. Charles S. Mills, 
D.D. During that time they have built a beautiful 
new church, and undertaken many kinds of Christian 
work. Their morning congregations have increased 
from 250 to over 600, and the evening from 100 to 
1,200. Attendance on the prayer meetings has pro- 
portionately increased. This church is a family church 
as well as a people's church ; and its benevolent work 
is only supplementary to strong aggressive methods of 
evangelization and Christian nurture, with the result 
338 



RESULTS OF THE NEW METHODS. 

of doubling its church-membership, and increasing the 
Sunday-school from 680 to 1,250. 

St. George's Episcopal Church, New York, Rev. W. 
S. Rainsford, D.D., rector, inaugurated some forms of 
institutional work in 1882. At that time the church- 
membership had dwindled down to not more than 
seventy-five communicants. The neighborhood was 
becoming more and more a tenement-house district, and 
the outlook for the church was very unpromising. To- 
day, under the new methods, there are about 4,000 
communicants. Of these. Dr. Rainsford says, "four- 
fifths live in boarding-houses and tenement houses. 
More than half are genuine working-people whose 
daily bread depends upon the work of their hands." 
In St. George's Sabbath-school there are 3,000 chil- 
dren, and more might be gathered if there were suffi- 
cient accommodations. 

Grace Baptist Church, Philadelphia, Rev. Russell H. 
Conwell, D.D., pastor, inaugurated institutional work 
in 1887. Since then they have built the beautiful new 
Temple, have founded the Temple College and the 
Samaritan Hospital, besides carrying on all the other 
work of the church. The total amount expended has 
been more than $300,000. This amount has not been 
given in large donations. It has been the result of self- 
denial on the part of the members, many of whom are 
of the working-class. It has meant walking instead of 
riding, doing without luxuries and even things that al- 
most seemed necessities. It has meant the enlistment 
of childish interest so that the children's contributions 
swelled the fund. Along with this, hand in hand, was 
the increase in church-membership and all good works. 
There were 899 church-members in 1887; now there are 
about 2,600. 

The Armour Mission, Chicago, has also been blessed 
339 



MODERN METHODS IN CHURCH WORK. 

with large increase. The prominent religious feature 
of this institution is the Sunday-school. When the 
beautiful Armour Mission building was completed and 
swung wide its door of welcome on the Sabbath of 
December 5, 1886, the Mission Sunday-school of 
Plymouth Church, two blocks away, was invited to 
make the spacious Armour Building its home. This 
invitation was accepted, the new mission Sunday-school 
opening with a membership of 500. The enrolment of 
this Sunday-school at the present time is over 2,200. 

The Madison Avenue Presbyterian Church, New 
York, Rev. Charles L. Thompson, D.D., pastor, has 
had four years of Open Church work. In his last 
anniversary sermon Dr. Thompson said : " During the 
four years we have been engaged in this work we have 
contributed for benevolent purposes a total of $20,851, 
and for our own work $74,787, making a grand total 
for all purposes of $95,638. ... All but perhaps $eS,000 
of the total has been given by our own people, and on 
a purely voluntary principle. . . . 

" During the past four years we have received 302 
new members : 152 by examination and 150 b}^ letter 
from other churches. ... The noblest thing by far that 
has' been achieved in these four years of struggle 
has been the development of a rare spirit of Christian 
service." 

''The Outlook "for June 30, 1894, in an article 
" Spirituality and the Institutional Church," by the 
Rev. William Cross Merrill, presents some interesting 
statistics as to the work of the Berkeley Temple, Bos- 
ton, and other churches employing similar methods. 
It is as follows: "The Berkeley Street Church fur- 
nishes the history of a long and arduous struggle for 
survival in a rapidly changing environment. Mean- 
while it enjoyed pastoral leadership of exceptional 
340 



RESULTS OF THE NEW METHODS. 

ability, and yet, some eight years ago, it became the 
deliberate conviction of the ablest judges that the field 
must be abandoned. To some church about to surren- 
der its field of labor, it may be of interest to compare 
the last six years of the Berkeley Street Church with 
the first six years of its institutional work as Berkeley 
Temple. The table gives the year, membership, addi- 
tions by conversion, percentage of gain by conversion, 
and gain over all losses by letter and conversion : — 

BERKELEY STREET CHURCH. 1882-1887. 



Year. 


Members. 


Received on 
Confession. 


Percentage 
of Gain on 
Confession. 


Percentage of 
Net Gain by 
Letter and 
Confession. 


1883 
1883 
1884 
1885 
1886 
1887 


604 
598 
595 
597 
597 
605 


16 
2 

15 
7 

17 

12 


2.65 

.33 

2.52 

1.17 

2.88 
1.98 


2.45 

(1.00) loss 
1.51 

.33 

.83 

.50 


Totals. 






11.53 


4.62 



BERKELEY TEMPLE, 1888^1893. 



Year. 


Members. 


Received on 
Confession. 


Percentage 
of Gain on 
Confession. 


Percentage of 
Net Gain by 
Letter and 
Confession. 


1888 
1889 
1890 
1891 
1893 
1893 


590 
597 
711 
812 
894 
957 


26 
31 
66 
63 
52 
51 


4.41 
5.19 
9.28 
7.76 
5.82 
5.39 


14.40 
12.56 
13.22 
• 12.32 
9.39 
6.45 


Totals. 






37.85 


68.34 


1894 
1895 


1020 
1063 


62 
39 


6.07 
3.66 


6.17 
4.041 



1 The statistics for the years 1894 and 1895 I have added to 
those given by the " Outlook," for the purpose of showing what 
has been the continued increase in the membership of Berkeley 
Temple. 

341 



MODERN METHODS IN CHURCH WORK. 

" This is a comparison of a church with itself under 
old and new methods of activity. As Berkeley Temple, 
working under the Divine injunction, ' Go ye into the 
highways and hedges, and compel them to come in, 
that my house may be full,' its accessions on confes- 
sions are more than three-fold, and its total net gain is 
almost fifteen-fold. . . . Berkeley Temple has had 
unusual difficulties to encounter, and yet the test is 
most favorable to the modern methods of work. Let 
us take four other institutional churches, widely sepa- 
rated, under more favorable conditions, figuring, as 
before, the percentage of gain by confession on the 
basis of membership less absentees. We take the 
years 1887-1892, and the churches Pilgrim, Worces- 
ter ; Fourth, Hartford ; Tabernacle, Jersey City ; Ply- 
mouth, Milwaukee, and the combined Congregational 
churches of the United States, of course not deducting 
the absentees from the latter. Should that seem just, 
however, a little less than one per cent would be added 
(about .93). 





PUgrim, 
Worcester. 


Fourth, 
Hartford. 


Tabernacle, 
Jersey City. 


Plymouth, 
Milwaukee. 


United States, 
combined. 


1887 
1888 
1889 
1890 
1891 
1893 


18.54 
7.86 
3.83 
5.15 

12.38 
3.75 


20.83 
4.87 
10.75 
11.56 
9.34 
9.47 


16.81 
9.23 
9.19 

22.01 
3.84 
5.71 


14.79 
10.94 
5.73 
5.57 
8.44 
1.05 


8.99 
5.47 
5.95 
5.44 
5.83 
5.82 


Totals. 


51.51 


66.82 


66.79 


46.52 


37.50 


Annual 
Average. 


} 8.58 


11.14 


11.13 


7.75 


6.25 



" Had all the Congregational churches of the United 
States attained the same average of gain on confession 
during these six years, with the institutional churches, 
342 



RESULTS OF THE NEW METHODS. 



it would have increased their total by a hundred 
thousand converts." 

I add to the above table given by the " Outlook" 
statistics for the years 1894 and 1895, which show that 
these churches have continued to realize about the same 
relative increase on confession as during the previous 
years of the new methods. 





Pilgrim, 
Worcester. 


Fourth, 
Hartford. 


Tabernacle, 
Jersey City. 


Plymouth, 
Milwaukee. 


United States, 
combined. 


1893 


5.66 


5.62 


6.24 


17.10 


5.59 


1894 


6.16 


9.25 


8.84 


1 


6.09 


1895 


4.36 


9 


2.52 


3.05 


5.34 



It is to be said that some of the churches carrying on 
this larger work are unable from the contributions of 
their own membership to meet the heavy expenses in- 
volved. We could hardly expect it to be otherwise 
with those churches situated in down-town districts and 
whose constituency is largely of the laboring-class. 
But the large spiritual results attendant upon institu- 
tional work, together with the leavening and uplifting 
influence that comes with the personal touch of these 
churches upon the community, commends the movement 
to those congregations which have the means to place 
such work among needy people. 

It must not be inferred from this remark, however, 
that many churches, and in fact the majority of those 
churches which are trying to " heal " and to " teach" 
as well as to " preach," are not meeting their expenses 
from the gifts of their people. Many such churches 
have proven not only that the consecration of their 
people is equal to all the demands of this great work, 
1 No report in the Congregational Year Book. 
343 



MODERN METHODS IN CHURCH WORK. 

but also that the gifts of their people to missions, be- 
nevolences, and Church Boards was showing an annual 
increase. The promise, in more ways than one, has 
been fulfilled unto these churches : " Give, and it shall 
be given unto you ; good measure, pressed down, and 
shaken together, and running over, shall men give into 
your bosom. For with the same measure that ye 
mete withal it shall be measured to you again." ^ 

1 Luke vi. 38. 



344 



INSPIRATION OF THE NEW MOVEMENT. 



CHAPTER XLIV. 

THE INSPIRATION OF THE NEW MOVEMENT AND THE 
REALIZATION OF THE KINGDOM. 

There is no mistaking the fact that our churches are 
tremulous with the mighty spirit of a new life. We 
have seen that the Church, under the stimulus of the 
new movement, is yet "holding fast to that which is 
good," but that along with this there is " life more 
abundantly." Co-existent with the larger conception 
of the humanitarian and civic mission of the Church, 
it has been ordained that there should be a deepen- 
ing of the spiritual life of the members of the Church 
of Christ. Never throughout the whole Christian era 
has there been such eager seeking for the life of privi- 
lege, or so wide-spread and deepening appreciation of 
the gift and oflSce of the Holy Spirit. The tendency, 
therefore, is not that the material will overshadow 
the spiritual in the life of the Church, but that the 
sphere of the sacred will be extended to all secular 
life, and all things held in holy trust for God, "whose 
we are and whom we serve." ^ The new movement 
comes, then, with this double gift (the larger con- 
ception of the mission of the Church, and a larger 
reliance on the presence and work of the Holy Spirit), 
and comes into the closing century with such force 
and with such promise in the sweep of its power, and 

^ Acts xxvii. 23. 

345 



MODERN METHODS EST CHURCH WORE. 

under the impulse of so mighty an inspiration, as 
only the Infinite can supply. 

The new movement, too, finds inspiration in the 
time of its coming. We are familiar with the three- 
fold preparation for the coming of the Messiah. The 
intellectual preparation by the Greeks, or the use of 
the Greek language as the common vehicle of thought; 
the political preparation by the Romans through their 
almost universal empire; the religious preparation by 
the Jews, or the preservation of the monotheistic 
idea. Similarly it may be said that there has been a 
threefold preparation for the new religious life and 
work in our churches. 

1. The first preparation is the religious prepara- 
tion, or the deepening of the spiritual life and the 
conception of the larger mission of the Church to 
which we have referred. 

2. The intellectual preparation. The great doc- 
trines of the Church were fought out in the early 
centuries of the Christian era. The fires of polemi- 
cal discussions wrapped their flames about the very 
life of the Church; that it stood such stress is un- 
answerable argument for its divine origin. Some- 
times the fires of controversy have been fanned 
anew, and have shot their flames into succeeding 
centuries; in notable instances the Church has risen 
out of these trials greater in power, and adorned 
with a purer, sweeter, and a nobler life, — but at 
other times the Church has suffered irreparably ! We 
have appreciated, even in some of these latter days, 
what Gibbon wrote of the early Church, "that the 
Christians, in the course of their intense dissensions, 
have inflicted far greater severities on each other 
than they had experienced from the zeal of infidels." ^ 

1 MLlman's Gibbon's Rome, vol. ii. p. 84, 
346 



INSPIRATION OF THE NEW MOVEMENT. 

But there has come a hopeful change. The Church is 
weary of controversy ; weary of dry doctrinal discus- 
sions, this quibbling over the "nice sharp qualities 
of the law ; " talking about things of which, as Rev. 
Dr. Parkhurst has said, "We none of us know much, 
and most of us know nothing, and none of us need 
know anything." ^ That the great body of believers 
to-day are weary and impatient with the controver- 
sialists is indicative of intellectual and spiritual 
growth. If it be argued that "the schools" still 
seem powerful, it may be answered l^hat things are 
not always what they seem. It has been said of the 
heathen temples in Rome that they were never so mag- 
nificeut, seemingly so powerful, as when Jesus Christ 
came; yet when he came, great Pan was dead. The 
controversialists and the schools have built some 
great temples for the thought and faith of the Church 
that yet stand; but the polemic, so far as having 
voice or sway over the life and heart of the Church, 
is dead. The Church, too, is weary of formalism, 
which has forced silent assent to Ouida's charge, that 
Christianity has become a shibboleth, a husk, a robe, 
with no heart beating within it.^ The Church, there- 
fore, is longing to-day, as never before, for truth and 
life in all simplicity, in the helpfulness, hopeful- 
ness, and power found in the Son of Man. 

Another thing that marks the intellectual prepara- 
tion for the new movement is the return to Christ 
that characterizes the nobler scholarly thought of our 
time, and is noticeably the impulse of New Testa- 
ment critics, and of what is called the new school of 
ecclesiastical historians. "Those who are interested 
in a new theological habitation for faith," says Rev. 

1 Orthodoxy versus Heresy, or the Indwelling Christ, p. 17. 

2 North American Review, February, 1891, p. 211. 

347 



MODERN METHODS IN CHURCH WORK. 

Dr. George A. Gordon, "who seek emancipation from 
the bondage of mediaeval opinion, who want the 
modern world of life in all its richness and compass 
to be mastered by adequate, ultimate conceptions of 
God and man, are on a deep return to Christ. The 
longing for the true word of Jesus, th3 desire to reach 
the creative mind underlying Christendom, the hun- 
ger for help in the task of interpreting the world and 
its life, is the great motive in the characteristic criti- 
cism, historical research, and theological construction 
as at present carried on by Christian scholars. The 
ultimate problems of reason are so difficult, the final 
questions of faith are so urgent and perplexing, that 
along a score of different lines Christian thinkers are 
returning to their Master. It is felt more and more 
that there can be no substitutes in creeds, in church 
authority, in patristic tradition, in apostolic inter- 
pretation, for him, and that without him there can be 
no solution of our human problem." ^ Thus the theo- 
logical demand is for the simple teachings of Jesus, 
stripped of the metaphysics that has clouded them, 
that they may stand forth in the singleness of their 
divine majesty. 

Another thing that marks the intellectual prepara- 
tion is the demand for a return to Christ's ways of 
working. We have seen that the Church, in depart- 
ing from those ways, in following Christ only in part, 
has not fulfilled its mission; as a result, institutions 
have sprung up outside the Church for doing the work 
which it should have done; and though addressing 
herself mainly to the spiritual mission, the results, 
as we have seen, have been pitifully small. This 
being so, and with the Church now perceiving more 
clearly the meaning of the teachings and life of Jesus 

1 The Christ of To-day, p. 248. 
348 



INSPIRATION OF THE NEW MOVEMENT. 

Christ, it is not strange that the cry of the Church, 
from child to scholar, is for the spirit of the Master 
and for a return to the "Christianity of Christ." 

3. The political preparation. Never was the world 
so ready for the gospel of Jesus as now. Anarchism 
in Spain, socialism in Germany, nihilism in Russia, 
Turkish atrocities in Armenia, revolutionary upris- 
ings in nations, and social disturbances in our own 
country, all tell one and the same story. These 
various conditions and expressions of unrest are like 
the flushed face and the quickened pulse of a man 
stricken with fever. They are symptoms of a disease, 
and it is a disease that is at the bottom of all our 
social ills, and the cause of all the world's sufferings. 
The trouble is a spiritual one. It is because a cer- 
tain moral leprosy has taken away the nobler sen- 
timents of love, self-sacrifice, and kindness, that 
nations are disturbed, and the social systems of 
the world are threatened with grave and imminent 
danger. Take our own country, for example. We 
have heard the cry of suffering, and in an appalling 
manner have felt the dangers of social unrest and 
class distinction. Some have dared to say that more 
money was our need, but time has shown that the 
need of our country is not money. We are the 
wealthiest nation in the world. Neither is our need 
legislation. We have been legislated to death; men 
are afraid of legislation. But how about liberty? Is 
not that the cure-all of our ills? "The curse of our 
time," says the anarchist, "is law." Let us then 
remove all law, start life anew, make an equal dis- 
tribution of the nation's wealth. How long will it 
remain equalized? The improvident man would feast 
to-day and be bankrupt to-morrow, the indolent would 
lie by until his fund was exhausted, while the careful 
349 



MODERN METHODS IN CHURCH WORK. 

manager would gradually add to his wealth ; in a few 
hours the conditions of life would be as uneven as 
they are now. Said Dr. Johnson, — 

" How small of all that human hearts endure, 
That part which kings or laws can cause or cure." i 

When Dr. Johnson uttered these words, over a hun- 
dred years ago, the people were complaining, as now, 
that liberty — fewer laws — was their great need, and 
Dr. Johnson was denounced for fifty years for speak- 
ing as he did. It was claimed that he spread a gloom 
over life and prevented progress from being made; 
but time has shown the wisdom of his words. Many 
reforms contended for at that time have been carried 
through. True, we have advanced somewhat, yet 
there is just as much suffering, and in many cases as 
keen a sense of social wrongs, as one hundred years 
ago. Mob rule in place of law and order will but 
aggravate instead of ameliorate our suffering. The 
questions of liberty, law, and a medium of exchange 
have a grave bearing on the welfare of our people and 
country, but we cannot by legislation make men just, 
honest, or kind. As a nation we may legislate until 
the end of time, have the soundest monetary system 
in the world, but only as the Golden Rule is operative 
in our individual and civic life will our ills find per- 
manent relief. The heart of faith and love is the 
solution of all of our diflQculties. As Burns says, — 

" It 's no in titles nor in rank, 
It 's no in wealth like Lon'on bank, 

To purchase peace and rest ; 
It 's no in making muckle mair: 
It 's no in books, it 's no in lear, 

To make us truly blest : 

^ Lines added to Goldsmith's " Traveller." 
350 



INSPIRATION OF THE NEW MOVEMENT. 

If happiness hae not lier seat 

And centre in the breast, 
We may be wise, or ricli, or great, 
But never can be blest : 

Nae treasures nor pleasures 

Could make us happy lang : 
The heart aye 's the part aye 

That makes us right or wrang." ^ 

Men the world over have looked to legislation, to 
a mechanical readjustment of the social system, have 
looked to "things" for relief from suffering and for 
the realization of hopes. But all these various means 
have failed, and now humanity lies bleeding at the 
feet of her own broken idols. The world, as never 
before, is realizing that only as men's hearts are 
right can we have a government that is just, only as 
men's hearts are noble will they refrain from that 
which is ignoble; is realizing that the present suffer- 
ing of the world will be permanently relieved only as 
men get back to faith in God! The world is passing 
through a great moral crisis, and is hungering and 
yearning for life as found in Jesus Christ. With 
the political world, therefore, waiting for the com- 
fort and help of Christ's gospel, with the deepening 
of the spiritual life of the Church, and the apprehen- 
sion of its larger mission, and with Christian thinkers 
demanding a return to the spirit of our Master, — 
with all this we see that the times are ripe for a great 
onward movement of God's people; it is the hour 
of opportunity for the Church! But there is yet a 
greater stimulus which should be mentioned in this 
connection. 

It is in the person and work of Jesus Christ that 
the creative, formative, and comprehensive spirit of 

1 Epistle to Davie, a Brother Poet. 
351 



MODERN METHODS IN CHURCH WORK. 

the new movement in church and Christian life is 
found. Saul, the persecutor of the Church, only 
needed to be brought face to face with Jesus Christ 
to receive that impulse and inspiration which made 
him a tireless apostle. Those active in the new 
movement have been stirred by a vision no less real 
than Paul's. They have seen the gracious, compas- 
sionate Christ who wept over Jerusalem, weeping over 
the cities of our own land. They have heard the 
same Jesus who went about healing the sick, minis- 
tering to the poor, caring for the impotent, ignorant, 
and sinful, saying, "As my Father hath sent me, even 
so send I you, " ^ and they have heard the Christ who 
gave himself a sacrifice for others, say, "Love one 
another, as I have loved you."^ The vision is of the 
Christ whom we cannot disassociate from the miseries 
and needs of men ; and the Church to-day, which seeks 
to alleviate human suffering and endeavors to meet 
men's miseries and needs, has gone to the bottom of 
the whole question of reaching the masses. The 
new movement is trying to represent, or re-present 
Jesus Christ, both in his putting away disease and 
demons, sufferings and limitations, and in his posi- 
tive work of putting a new life within; in human- 
itarian, beneficent, and philanthropic as well as 
spiritual work, therefore, the supporters of the new 
movement find inspiration in doing the will of Him 
that sent them. 

The new movement finds another inspiration in the 
greatness of the work that yet awaits the Church. 
The world is white unto the harvest. Out of the 
fifteen hundred million of the earth's population, but 
five hundred million are even nominal Christians; in 
our own country but twenty-one million of oui* popu- 
1 John XX. 21. 2 John xv. 12. 

352 



INSPIRATION OF THE NEW MOVEMENT. 

lation (counting Protestants and Catholics, who in- 
clude children) are Christian people. 

There is further inspiration in that the greatness 
of the opportunity and the magnitude of the work 
quicken the feeling of insufficiency, and press the 
worker "back upon the Infinite inspirations." This 
is working as Jesus worked, who was constantly giv- 
ing of his life freely, and was as constantly replenish- 
ing his life through unbroken communion with the 
Father. The larger the Saviour's work, the more did 
he give himself to meditation and prayer. It is sig- 
nificant that it was at the close of days of hardest 
toil, when wear}'', exhausted by the work of the day 
in caring for the sick, the needy, the ignorant, the 
sinful, that Jesus went apart to pray, to renew his 
strength through communion with the Father. The 
greater and nobler our work, the more do we realize 
our need of divine help. There is a beautiful picture 
of the Rock of Ages, which pictures a young woman 
standing on a rock in the midst of the sea, with the 
waves beating perilously about her feet. With one 
arm she is clinging to the cross, and with the other 
arm is lifting up a sister who had fallen into the sea ; 
the arm about the cross is clasped the stronger, as 
with the other she seeks the harder to save. An 
inspiration in lifting people up out of disease, igno- 
rance, hindrances, and sin is that it brings the 
worker more closely to the very heart of the Father, 
and to a life inseparable from the Lord Jesus Christ. 

Again, the new movement finds inspiration in a 
continuous spirit of revival. I do not mean to imply 
by this that in the mind of the Open Church advo- 
cates the day of the evangelist is past. They wel- 
come the aid of the evangelist, but do not wait for 
him. It is believed that the Holy Spirit is the gift 
23 353 



MODERN METHODS IN CHURCH WORK. 

to the CJiurch, and will work through the people per- 
sonally, and that God will add to the Church daily 
such as should be saved. 

There is yet another inspiration, that of making 
good the divine claim of Jesus Christ. He came 
with the gift of redemptive love, and claimed the 
world and all things therein, — all men, and all of 
the man, as the Father's; by going unto the bosom 
of the Eternal, and there pleading his own atoning 
work, he has not abrogated one iota of that claim, 
any more than amid the hosannas of angels he has 
lost one whit of his suffering, compassionate sym- 
pathy. It was life in its entirety that was ever 
before the eye of Jesus, that was ever the burden of 
his heart! It is life in its entirety, the demands of 
the social, physical, and spiritual needs of the world, 
that summons the Church to-day, and is inspiring and 
inciting to untiring efforts and greatest sacrifice. A 
new life thrills the Church; and men fearless as the 
apostles at Pentecost are holding that the gospel 
must be supreme in the control of all life; that there 
must be social and national as well as individual 
regeneration; that legislation, law, business, com- 
merce, agriculture, labor, art, science, philosophy, 
schools, institutions, universities, individuals, society, 
governments, — all must be made subservient to the 
great end of establishing God's Kingdom. Never 
was there such unity of thought and effort on the 
part of any body of Christian workers, never have 
men so truly comprehended the meaning of the life 
of Jesus Christ, or so largely recognized the compre- 
hensive claim of his gospel, or so accorded him his 
true place of supremacy in the individual, the home, 
the clan, the community, and the nation. Each new 
day is coming to us with a new consecration of 
354 



THE REALIZATION OF THE KINGDOM. 

money and of men, and the new movement looks to 
nothing less than the realization of the Kingdom of 
God. But a mighty work has yet to be done. God 
has honored this generation by placing before them 
an opportunity sublime, awful, and grand, as was 
never before given to man. I believe the Church uni- 
versal will rise to the occasion; and that in the ful- 
ness and beauty of divine power the Church, through 
toil and sacrifice with Jesus Christ, through efforts 
untiring, through energy of renewed courage born of 
faith in a great cause, through powers strung by the 
demands of a noble and life-giving work, through 
over-welling sympathy for the sufferings and sins 
and miseries of the toiling millions, through faith 
in God, and by the power of the Holy Spirit, and 
constrained in all things by the ruling, reigning 
Christ, — the Church will, I believe, take her place, 
white-robed, empowered, crowned, God's faithful 
agency, triumphing over all opposition, bringing in 
the day of that Kingdom whose gates are praise and 
whose walls are salvation; when "every star shall 
point to the Morning Star, and every rock to the 
Rock of Ages ; " when the earth shall be filled with 
His glory, "and they shall not teach every man his 
neighbor, and every man his brother, saying. Know 
the Lord : for all shall know me, from the least to the 
greatest." ^ The Kingdom shall be realized. 

1 Hebrews viii. 11. 



355 



INDEX. 



Abbott, Rev. Lyman, D.D., 12. 
Aid Societies, 202-204, 208-209. 
Ailing, Mr. Joseph T., 167, 168, 172. 
Andrews, Bishop, 36. 
Argyle, Duke of, 9. 
Arniour Institute, 196, 261. 
Armour Mission, 196, 339. 
Armstrong, Rev. E. P., 241. 
Assistant pastor, 304-305. 
Associate pastor, 304-305. 
Athletics, apparatus for, 181. 
Atkinson, Edward, 267. 
Austin, 111., Presbyterian Church, 

27, 77, 89, 94. 
Auxiliary League, Salvation Army, 

142. 

Bacon, Lord, 184. 

Bailey, Rev. Melville K., 158, 298. 

Band of Hope, 234, 278. 

Banner for Sunday-schools, 237. 

Baptist Tabernacle, Boston, 136. 

Baptist Young People's Union, 119, 
120. 

Battalion Club, 253. 

Bedford, Bishop of, 134. 

Beecher, Rev. Henry Ward, 92. 

Belden Ave. Presbyterian Church, 
Chicago, 87. 

Beneficiary Associations, 296-298. 

Benefit Association, Christian In- 
dustrial, 161. 

Berea College, 205. 

Berkeley Temple, Boston, 72, 94, 
191, 195, 337, 340-342. 



Bethany College, 196. 
Bethany Presbyterian Church, Phil- 
adelphia, 25, 56, 103, 106, 170, 

196, 295, 297, 304. 
Bicycle Club, 183. 
Birthday boxes, 232. 
Book fund, 114. 
Bowling-alley, 160. 
Boys' parlor, 212. 
Brick Church, Rochester, N. Y., 

34, 235, 236, 238, 278. 
Bridgeman, Rev. Howard A., 315, 

316. 
Bridgeport, Conn., Congregational 

Church, 123. 
Broome Street Tabernacle, New 

York, 99, 135. 
Brotherhood of Andrew and Philip, 

163, 166-167, 175. 
Brotherhood of St. Andrew, 136, 

163-166, 175, 294. 
Buffalo Plan, 145. 
Burlington, Iowa, Congregational 

Church, 84. 
Burns, Robert, 350-351 . 
Bryan, Rev. W. S. Plumer, D.D., 

229. 

Cadman, Rev. S. P., 125. 
Cadwell, Rev. Newton W., 149. 
Calling report, 219. 
Calvarj- Episcopal Church, New 

York, 281, 293. 
Calvary Methodist Church, New 

York, 13, 338. 



357 



INDEX. 



Campbell, Rev. Frederick, 135. 

Card, after-meeting, 109 ; Ailing 
class, 169-171 ; boys' club, 252 ; 
chapel, 141; church record, 23; 
communicant's, 24, 25 ; enlist- 
ment, 53 ; pew, 60-62 ; prayer 
meeting, 123 ; record of church- 
members, 23 ; reporting uncon- 
verted friends, 41 ; silent evan- 
gelism, 55 ; Sunday-school, 236 ; 
Sunday-school evangelization, 56 ; 
ushers', 64 ; vestibule, 322. 

Card Catalogue, 23-24. 

Carpentering classes, 262-263. 

Carter, Eev. William, 83. 

Central Christian Church, Kansas 
City, Kan., 294. 

Central Church, Rochester, N. Y., 
34, 102, 167, 172, 240, 337. 

Central Congregational Church, 
Jamaica Plain, Boston, 65. 

Centi-al Metropolitan Methodist 
Church, New York, 117, 125. 

Certificates, church-members, 53 ; 
Sunday-school, 237. 

Chalmers, Dr. Thomas, 9, 35. 

Chamberlain, Rev. James A., 
D.D., 84. 

Chapman, Rev. J. Wilbur, D.D., 
56, 297. 

Chatham Literary- Union, 188. 

Chautauqua Reading Circle, 187. 

Chester, Rev. Carlos Tracy, 235. 

Chicago Mail, 18. 

Christ Church, London, 112, 159, 
207. 

Christian Culture Course, 320. 

Christian Endeavor Society, 119- 
121, 150, 151, 288. 

Christian Evidence Society, 134. 

Christian Industrial League, 160. 

Christian Men's Union, 278, 279. 

Christian Treasury, 284. 

Christianity, of Christ, 3; growth 
of, 2 ; influence of, 2 ; true view 
of, 39. 

Church, children in, 226-227 ; co- 
operation of, 332-334; the duty 



of, to heal the sick, 286-287 ; duty 
of, to help to aB education, 194- 
195 ; dutj' of, to strangers, 58-59, 
67; effect on, of young people's 
work,l] 8-119 ; estrangement from, 
of working-men, 111; failure of, 
in personal work, 43,49; forward 
movement of, 345 ; great work 
awaiting, 352 ; in temperance leg- 
islation, 281-282; in the country, 
153; men in, 76 ; mission of, 5, 
332; music of, 71, 74-75 ; open 
doors of, 19-20; unification of 
work in, 331; up-town movement 
of ,10 ; value of property- of, in Lon- 
don, in Chicago, 18, 19. 

Church of the Ascension, New York, 
237, 276. 

Church of the Covenant, Washing- 
ton, D. C, 156. 

Church of the Unity, Los Angeles, 
Cal., 203. 

Clarendon Street Church, Boston, 
73. 

Clark, Rev. Francis E., D.D., 121. 

Clothing Bureau, 214. 

Club-room for voung men, 175. 

Coal Club, 295."" 

Cobb, Rev. Henry Evertson, D.D., 
229. 

Coffee-houses, 280. 

Collegiate Reformed Church, New 
York, 229. 

Commons, Prof. John R., 266, 280. 

Congregational and Presbyterian 
Church, Storm Lake, la., 240. 

" Congregationalist," 6. 

Conquest Meetings, 120. 

Conwell, Rev. Russell H., D.J)., 5, 
52, 185, 297, 339. 

Cooke, George Willis, 8. 

Crawford, Rev. William, 74. 

Cumming, Rev. Dr., 40. 

Dager, Dr., 188. 

Day, Rev. James Roscoe, D.D., 13. 
Deaconesses, 27, 288-290. 
DeCosta, Rev. B. F., D.D., 248. 



358 



INDEX. 



Delaware Ave. Baptist Church, Buf- 
falo, N. y., 187. 

Dickinson, Rev. Charles A., D.D., 
72, 94, 191, 195, 337. 

Dike, Rev. Samuel W., D.D., 
148. 

Dodge, Mr. William E., 177. 

Drinking-fountain, 280-281. 

Drummond, Prof. Henry, 177, 257, 
258, 259, 260. 

Duncan, Mr. W. A., Ph.D., 2-39. 

Easter offering, 314-315. 

Ely, Prof. Richard T., 39, 292. 

Emerson, 223. 

Emmanuel ChapellndustrialSchool, 

New York, 271. 
Emory, Rev. John C, 337. 
Employment Associations, 205, 293- 

295. 
English, Dr. V. P., 244. 
Epworth League, 119-120. 
Evangelical Alliance, 333-335. 
Evening Home for Girls, 208. 
Evenings at Home, 224. 

Faith Presbyterian Church, New 
York, 315. "^ 

Farrar, Canon, 310, 313. 

Faville, Rev. John, D.D., 89-90. 

Fifth Ave. Presbyterian Church, 
New York, 160. 

First Baptist Church, Rockland, 
Mass., 51. 

First Congregational Church, Ap- 
pleton. Wis., 77, 89, 202. 

First Congregational Church, Au- 
rora, 111., 88. 

First Congregational Church, De- 
troit, Mich., 200. 

First Congregational Church, El- 
gin, 111., 85. 

First Congresrational Church, Jer- 
sey City, 73. 

First Congregational Church, Lee 
Center, 111., 88. 

First Congregational Church, Michi- 
gan, Ind., 231. 



First Congregational Church, Mus- 
kegon, Midi., 87. 

First Congregational Church, Owa- 
tonna, Minn., 85. 

First Presbyterian Church, Dan- 
ville, 111., 87. 

First Presbyterian Church, Los 
Angeles, Cal., 97. 

First Presbvterian Church, Sterling, 
111., 84. ' 

Fishburn,Rev.WilliamH.,D.D.,324. 

Fisher, Dr. C. Irving, 242, 244. 

Five Points Mission, New York, 98, 
99. 

Flower and Fruit Missions, 287. 

Flower Festival Board ing-House, 
Los Angeles, Cal., 294. 

Food and Fuel Club, 21 1 . 

Fourth Congregational Church, 
Hartford, Conn. .135, 328, 342,343. 

Fresh Air Fund, 209-210, 215. 

Frost, Mrs. William G., 205. 

Frost, Rev. William G., Ph.D., 205. 

Frost, T. Gold, 182. 

Gibbon, 346. 

Gladden, Rev. Washington, D.D., 
124. 

Goethe, 322. 

Goff, Rev. Edward F., 88. 

"Golden Rule," 120. 

Good Templars, 278. 

Good-will Home, 294. 

Gordon, Rev. A. J., D.D., 73. 

Gordon, Rev. George A., D.D., 348. 

Gordon, Rev. W. C, 231. 

Gospel push-cart, 136. 

Gospel tent-meetings, 137. 

Gospel wagon, 136-137. 

Gough, John B., 98. 

Grace Baptist Temple, Philadel- 
phia, 69, 72, 185, 188, 196, 253, 
288, 297, 329, 339. 

Grace Chapel and Clergy House, 
New York, 158, 206, 298, 304. 

Grace Episcopal Church, New 
York, 66, 74, 158, 182, 206, 288, 
293, 306. 



359 



INDEX. 



Gradgrind Club, 187, 188. 
Grant, Rev. Percy S., 276. 
Greenstone Presbyterian Church, 

Pullman, 111., 35^, 157. 
Greer, Rev. David H., D.D., 299. 
Growing Legion, 231. 
Gymnasiums, 178, 181. 

Hadden, Rev. Archibald, 87. 
Hadley, Col. Henry H., 282. 
Hall, Dr., 245. 
Hall, Rev. John, D.D., 160. 
Hall, Rev. Newman, D.D., 134. 
Hamlin, Rev. Tennis S., D.D., 156. 
Hammond, Rev. E. P., 134. 
Handbook for Sewing-schools, 271. 
Hanover Street Congregational 

Church, Milwaukee, 338. 
Hanson Street Baptist Church, 

Brooklyn, 35. 
Happy Sunday Afternoon, 213. 
Harlem Reformed Church, New 

York, 116. 
Harper's Magazine, 179. 
Harry Wadsworth Club, 253. 
Harvest Home Praise Service, 228- 

229. 
Hastings, Rev. Thomas S., D.D., 

125. 
Havergal, Frances Ridley, 75, 107. 
Hawthorne, Julian, 179. 
Helping Hand, 204, 205, 206. 
Hill, Rev. John Clark, D.D., 27, 

89, 94. 
Hill, Roland, 133. 
Hoadley, Rev. James S., D.D., 315. 
Hollond Memorial Presbyterian 

Church, Philadelphia, 33,69, 297., 

329. 
Holmes, Rev. Samuel Van Vran- 

ken, 154, 155, 337. 
Home Department of the Sunday- 
school, 150-151, 238, 240. 
Hopkins, Dr. Mark, 147. 
Horr, Rev. Elijah, D.D., 125. 
House-to-house canvass, value of, 

30-33 ; blank for, 31; directions to 

visitors, 32; in the country, 152. 



House-to-house visitation, 33-37. 

Hoyt, Rev. Charles S., 86. 

Huff, Mr. J. E., 229. 

Hull, H. S., 172. 

Huntington, Bishop, 310, 313, 315. 

Huntington, Miss Emil^', 264, 269. 

Huntington, Rev. Dr., 306. 

Immanuel Presbyterian Church, 

Los Angeles, Cal., 200. 
"Independent," 110. 
Institutional Church, 4, 6, 16-18. 
Invitations to strangers, 63, 319-320. 

Jacob Tome Institute, 261. 
Jefferson Park Presbyterian Church, 

Chicago, 54, 135. 
Jersey City Tabernacle, 26, 182, 

279, 327, 342, 343. 
Johnson, Dr., 350. 
Jones, Rev. G. James, 86. 
Judson, Dr. Edward, 175, 226. 
Judson Memorial Baptist Church, 

New York, 294. 

Kendig, Rev. A. B., D.D., 338. 
King, Prof. Henry C, 40, 50. 
Kittridge, Rev. Abbott E., D.D., 

124. 
Knights of King Arthur, 253. ■ 
Knights of Temperance, 253. 
Knox, John, 133. 

Ladies' Parish Society, 202, 203. 

Lay assistants, 306. 

Laymen in chapels, 143. 

Legal Bureau, 295. 

Lend-a-hand Club, 253. 

Letters, mimeographed, 140-141, 
323 ; to attendants at chapels, 140 ; 
to attendants at prayer meetings, 
123-124; to strangers, 63. 

Lincoln Park Baptist Church, Cin- 
cinnati, 231, 329, 337. 

Littlefield, Rev. Milton S., 175. 

Livingstone, David, 194. 

Loval Temperance Legion, 234, 
278. 



360 



INDEX. 



MacAllister, Rev. J., 240. 

MacAuley, Jerry, 282. 

Madison Ave. Presbyterian Cliurch, 

New Yorlc, 23, 62, 73. 191, 192, 

217, 222, 319, 340. 
Madison Ave. Reformed Cliurch, 

New Ycrl^, 124. 
Marble Collegiate Church, • New 

York, 60, 205, 319-320. 
Markley, Rev. .1. Munroe, 88. 
Mason,' Rev. W. A., D.D., 100. 
Matthews, Rev. S. Sherburne, 338. 
Mavwood, Ill.,Presbvterian Church, 

86. 
McAll Mission, 139, 144. 
McBee, Hon. Silas, 16. 
McNeil, Rev. John, D.D., 134. 
McPherson, Rev. John, D.D., 85. 
Meeker, Rev. J. M., D.D., 123. 
Men's League, 80. 
Men's Social Club, 158. 
Merrill, Rev. William Cross, 340, 
Messemer, Miss Marian, 301. 
Meyer, Rev. F. B., B.A., 312, 113, 

159, 160, 207. 
Miller, Rev. J. R., D.D., 70, 297. 
Miller, Rev. Rufus W., D.D., 

166. 
Mills, Rev. B. Fay, 106, 109. 
Mills, Rev. Charles S., 91, 338. 
Mission bands, 232-234. 
Missionary banks and jugs, 232. 
Missionary concerts, 127. 
Missionary societies, 200-202, 209- 

210, 215. 
Mizpah Chapel, New York, 175. 
Monthly Sabbath service for chil- 

dreii,'230. 
Moodv, Dwight L., 41, 101, 133, 

UO. 
Mothers' Christian Endeavor Soci- 
ety, 206. 
Mothers' Meetings, 277. 
Music in the prayer meeting, 126. 

Name Book, 219, 221. 
New Movement, brings young men 
into the church, 162; discussion 



of name for, 15-21; continuous 
spirit of revival of, 353, 354 ; 
inspiration of, 346-355 ; looks 
to the realization of the king- 
dom, 355; preparation for, 346- 
350; represents Christ, 352 ; re- 
sults of, 336-344; succeeds when 
other methods fail, 336. 
Ninth Street Baptist Church, Cin- 
cinnati, 144, 338. 

Oak Pakk, 111., Presbyterian 

Chuvch, 86. 
Oberlin, 0., pra3'er circles, 131-132. 
Ogden, Mr. Robert C, 314, 315. 
Open Church, 5, 8, 18-21, 353. 
Oswald, Dr. Felix L., 180, 181. 
Oswego, N. Y., Congregational 

Church, 61. 
Ouida, 347. 
"Outlook," 340, 343. 

Paden, Rev. W. M., D.D., 33. 

Parish houses, 138, 327-328. 

Park Congregational Church, Grand 

Rapids, Mich., 202. 
Park hurst, Rev. Charles H., D.D., 

347. 
Parsons, Rev. Willis E., 87. 
Partridge, Rev. W. G., 144, 338. 
Pass-book for chapels, 142. 
Pastor's woman assistant, 202, 289, 

306. 
Patterson, Rev. J. M., 122. 
People's Mission, New York, 295. 
People's Palace, Jersey City, 327. 
People's Tabernacle, Denver, Col., 

182. 
Periodical Club, 186-187. 
Piedmont Congregational Church, 

Worcester, Mass., 125. 
Pike, Rev. G. R., 35. 
Pilgrim Congregational Church, 

Cleveland, O., 326, 338. 
Pilgrim Congregational Church, 

Worcester, Mass., 342, 343. 
Piatt eville, Wis., Congregational 

Church, 86. 



361 



INDEX. 



Plymouth Church, Milwaukee, 

Wis., 342, 343. 
Pulpit paintings, 99-100. 

Question-Box Meetings, 125. 

Rainsford, Rev. W. S., D.D., 71, 

315, 339. 
Ravenna,0.,CongregationalChurch, 

197. 
Report of Church Committee on 

strangers, 66. 
Rescue Missions, 282-284, 328. 
Reynard, Rev. J. H., 85. 
Riis, Jacob, 179. 
Robbins, Rev. G. R., 337. 
Robertson, Rev. F. W., 14. 
Rodstock, Lord, 134. 
Roll of Honor, 237. 
Rooi garden, 328. 
Ruggles Street Baptist Church, 

Boston, 24, 41. 
Russell, Rev. Frank, D.D., 123. 
Russell, Rev. J. L., D.D., 97. 

Samaritan Hospital, 288. 

Sanitation Bureau, 295. 

Schauffler, Rev. A. F., D.D., 10, 
235. 

Schloppe, Rev. W. G.,197, 198,199. 

Schott, Miss Mary, 212. 

Scott, Rev. R. D.\ 87. 

Scotter, Mr. E., 262. 

Scudder, Rev. H. M., D.D., 124. 

Scudder, Rev. John L., D.D., 279, 
338. 

Second Presbj'^terian Church, Co- 
lumbus, 0., 324. 

Seldon, Rev. .Joseph H., 85. 

Shawmut Church, Boston, 224. 

Shelter of the Silver Cross, 215. 

Sidewalk Committee, 66. 

Silver Cross Club, 212. 

Silver Cross Society, 248. 

Simpson Memorial Methodist Tab- 
ernacle, Los Angeles, Cal.,275. 

Sixty-third St. Mission, New York, 
160. 



Sloyd System, 261, 263. 

Smith, Rev. E. L., 87. 

Smith, William A., 255. 

Sparta, Wis.,CongregationalChurch, 
74. 

Sprague Memorial Presbyterian 
Church, Tacoma, Wash., 85. 

Spurgeon, Rev. Charles H., 133. 

St. Bartholomew' s EpiscopalChurch, 
New York, 160, 287, 293, 294, 
295, 328. 

St. Bai'tholomew's Mission, New 
York, 160, 282, 328. 

St. George's Chapel, Liverpool, 
Eng., 116. 

St. George's Episcopal Church, 
New York, 73, 136, 186, 253, 295, 
304, 339. 

St. Luke's Association, 288. 

St. Margaret's Church, London, 
Eng., 313. 

St. Mary's Church, Whitechapel, 
London, Eng., 134. 

St. Paul's Methodist Church, Cin- 
cinnati, O., 123, 

Statistics, as to evening congrega- 
tions, 85-90 ; churches reporting 
no converts, 47-49 ; expenses of 
missions, 144; growth of Chris- 
tianity, 2; growth of cities, 138; 
growth of churches under new 
methods, 337-340 ; Home Depart- 
ment Sundaj'-school, 239 ; loss 
from waste and bad cooking, 
267; people who have never 
heard the Gospel, 101; rural 
church-going, 148; St. Bartholo- 
mew's Loan Association. 299; 
work of Brotherhood of St. An- 
drew, 164, 166; young men in 
the penitentiaries, 261 : Young 
People's Societies, 119. (See 
" Table " for further statistics.) 

Stead, Mr. W. T., 18. 

Stebbins, Rev. Henry H., D.D, 
102, 337. 

Stephenson. George, 194. 

Stewart, Rev. Mr., 134- 



362 



INDEX. 



Strong, Rev. .Josiah, D.D., 7, 17, 

49, 82, 139, 144. 
Sunday evening lectures by laj'- 

men, 97. 
Sunday-school teachers' tea, 240. 
" Sunday-School Times," 235, 241. 
Swimming-baths, 182. 

Table, showing average number of 
additions per church, and aver- 
age cost of convert in four 
denominations for five years, 44- 
45; showing average number of 
church-members to a convert, 
46-47; showing church commu- 
nicants in colleges, 162-163; 
showing comparison of five Con- 
gregational Cliurches with Con- 
gregational Church at large, 
342-343; showing growth of Ail- 
ing Class, 167; showing growth 
of Berkeley Temple, Boston, 341; 
showing work of Bible Class in 
Tremont Temple, Boston, 116. 

Tenement House Committee,King's 
Daughters and Sons, 291. 

Ten Times One Club, 253. 

Thanksgiving donation, 228-229. 

Thompson, Rev. Charles L., D.D., 
5, 340. 

Three Rivers, Mich., Presbyterian 
Church, 85. 

Training-class for Mission Workers, 
282-283. 

Tremont Temple, Boston, 116. 

Tyndall, Rev. C. H., 99. 

Tyng, Rev. Stephen H., D.D., 226. 

Visitation block or district plan 
of, 27; by committee of Pleasant 
Sunday afternoon, 115; by com- 
mittee of Mary and Martha 
League, 219-220; b}'" deaconesses, 
3; by laymen, 31; by "sub-pas- 
tors,'' 26. 



Wads WORTH, Rev. Arthur Leon- 
ard, 51. 
Walla Walla, Wash., Congrega- 
tional Church, 88. 
Wanamaker, Mr. John, 170. 
Water Street Mission, New York, 

282. 
Waverly Congregational Church, 

Jersey City, N. J., 337. 
Welcome to strangers by church 

officers, 60. 
Wells, Amos R., 121. 
Wesley Chapel, Columbus, Ohio, 

228. 
West Presbyterian Church, New 

York, 125. 
Westfield, N. J., Presbyterian 

Church, 149. 
Westminster Presbyterian Church, 

Buffalo, 154, 319, 337. 
Westminster Presbyterian Church, 

Detroit, Mich., 122. 
Westminster Presb^'terian Church, 

San Francisco, Cal., 255. 
White, Rev. Frank Newhall, 84. 
White Cross Society, 247. 
Wight, Rev. C. A..' 86. 
Wilder, Prof. B. G., 243. 
Willard, Frances, 280. 
Woffendale, Rev. Mr,, 134. 
Woman's Christian Temperance 

Union, 234, 278. 279, 280. 
Woman's Employment Association, 

205. 
Woman's Friendship Club, 206. 
Woodyard, 283-284, 293. 
Worker's Handbook, 52-53. 



Young Crusaders, 253. 

Young Men's Christian Association, 
178-179. 

Young Men's Institute, 157, 158. 

Young Woman's Christian Tem- 
perance Union, 210. 



363 



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